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LIBRARY 

OF   TUE 

Theological   Seminary, 

PRINCETON,    N.J. 

Crtse,..~.*-*^rrT. Piy.'*on 

S^.iloOJo        Section 

Booh,    V.      I No' 


A       DONATION 


,  W.   >r^a^Kc^^    £*y^ 


Ifrceived 


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t/ffrr,  X6,  Jfy^ 


IUC  lull!    }-UI. 

dulci." 

Bought  At  the 

010  CURIOSITY  SHOP. 

IU  ARUIIK-UM  AVENUE, 
Wtim  can  U  had  Hr.'att,  Mnu-raU, 
.  //»,  Ittdxan  k'maxnt,  and 
livit-j  <m  C'liiit  on  i  Antiquum. 

I.l'lHER  APFLKY. 


**  "2& 


\ 


ERIviOffS 


O  N 


Several  Occafions, 

I  N 

TWO    VOLUMES. 


By  the  late  Reverend  and  Learned 

JOHN    HOWE,   M.  A. 

Sometime  Fellow  of  Magdalen  College,  Oxon. 
Published  dvEbenezer  Fletcher. 

^-       ■-....    ■  —  | ,■■■■■■  ■  ■!—■■■     ■     —    !       ■        ■■■■        ■      9  ■  I— ^— — —  |  „m 

LONDONr 

Printed  by  H.  Woodfall  for  the  EDITOR. 

Sold   by  R.   H  e  t  t,    at    the  Bible    and  Crown 
in   the   Poultry. 


M.DCC.XLIV. 


SEVENTEEN 

SERMONS 

ON     THE 

LOVE  of  GOD 

AND 

OUR     BROTHER: 

Preached  at  a  weekly  morning  Lecture 

At  CORD  WAINER'S-HALL, 
In  the  Year  MDCLXXVI. 

By  the  late  Reverend  and  Learned 

JOHN   HOWE,    M.  A. 

V  O  L.     I. 

LONDON: 

Printed  by  H.Woodfall,  for  the  EDITOR, 
M.DCC.XLIV. 


-1/    v~~T  '  '^••--. 


■■fit      the': 


PREFA 


TH  E  Editor  has  already  de- 
clared to  the  world,  that  his 
principal  intention  in  pub- 
liming  the  following  difcourfes,  was 
to  ferve  the  intereft  of  religion  in 
general  ;  and  to  oblige  fome  worthy 
friends,  who  have  a  great  efteem 
and  veneration  for  the  memory  of 
the  reverend  Author.  And  though 
he  apprehends  there  is  no  occafion 
to  make  any  other  apology  for  his 
conduct  in  this  affair,  yet  he  begs 
leave,  for  the  further  fatisfadtion  of 
the  reader,  to  cite  a  paffage  from 
the  late  Dr.  Evans  in  relation  to 
fome  pofthumous  Sermons  of  this 
excellent  Author,    which  were  for- 

A  3  merly 


(  vi  ) 

merly  published  by  that  Gentleman. 
<c  They  (fays  he)  who  relifh  Mr. 
<c  Howe's  inimitable  fpirit  of  piety, 
"  judgement,  copioufnefs,  and  force, 
<c  in  the  management  of  every  fub- 
"  ject  he  hath  undertaken,  will  be 
"  glad  of  any  remains  of  fo  great  a 
il  man ;  and  thofe,  who  have  been 
cc  converfant  with  his  writings,  will 
"  hardly  want  any  other  voucher 
<(  befides  the  Sermons  themfelves, 
<c  that  they  are  genuine,  they  fo 
"  evidently  carry  in  them,  to  a  per- 
"  fon  of  tafte,  the  marks  which 
t:  always  diftinguifh  his  perfor- 
cc  mances  -f ."  And  what  this  Gen- 
tleman, together  with  Dr.  Harris, 
faid  in  their  dedication  of  all  Mr. 
Howe's  pofthumous  difcourfes,  may 
with  equal  truth  be  affirmed  with 
refpecl  tothefe,  which  are  now  made 

public. 

"f  See   the    preface    to    the  volume   of  Mr. 
Howe's   pofthumous  Sermons  published  by  Dr. 

Evans. 


(vn  ) 

public.  "  Though  they  are  only  a 
fpecimen  of  his  ordinary  courfe  of 
preaching,  without  any  finifhing 
hand,  or  further  defign,  or  per- 
haps always  his  ripeft  thoughts  ; 
yet  they  carry  the  lively  fignatures 
of.  the  admirable  genius,  and  ex- 
cellent fpirit,  which  always  ap- 
peared in  his  compofures,  and 
rendered  them  fo  peculiarly  fit  to 
inftrucl:  and  imprefs  the  minds  of 
men.  Whofoever  considers  the 
compafs  and  variety  of  the  matter, 
the  thread  and  connexion  of  the 
thoughts,  the  ftriking  imagery,  and 
the  pertinence  and  pungency  of 
the  expreflion  ;  will  fee  reafbn  to 
admire  the  vaft  capacity  of  the 
Author,  and  be  eafily  difpofed  to 
forgive  any  lefTer  neglecls  and  ef- 
capes  ;  efpecially  when  he  only 
propofed  to  fpeak  familiarly  and 
without  any  written  notes,  and  al- 
A  4  lowed 


(  vni  ) 
"  lowed  himfelf  a  liberty  in  expref- 
"  ling  the  well-digefted  and  difpofed 
c<  conceptions  of  his  mind." 

This  was  the  opinion  which  thofe 
learned  Editors  had  of  the  Sermons 
of  our  Author,  which  they  publish- 
ed, notwithstanding  they  had  not 
the  advantage  of  his  finishing  hand, 
no  more  than  thefe,  which  are  now 
prefented  to  the  public,  fele&ed 
from  a  coniiderable  number  of  large 
manufcript  volumes,  in  quarto,  tran- 
fcribed  with  great  exact nefs  by  the 
late  Mr.  Benjamin  Smith  merchant 
in  London,  an  intimate  acquaintance 
of  the  Author,  to  whom 'he  gene- 
rally read  his  difcourfes,  which  he 
had  taken  from  the  pulpit  *. 

The  Editor  has  the  fatisfadion  to 
acquaint  the  world,  that  in  publish- 
ing thefe  Sermons  he   had  the  con- 

fent 

*  Thofe  manufcript  volumes  are  now  in  the 
hands  of  Mrs.  Phoebe  Voyce  daughter  of  Mr. 
Smith  here  mentioned. 


( IX ) 

fent  of  the  worthy  family  of  the  Au- 
thor, upon  their  being  fatisfied  there 
was  no  private  view,  but  a  public 
benefit  intended  by  it  ;  and  on  his 
afluring  them,  at  their  delire,  that 
nothing  fhould  be  added  in  the  Life 
of  the  Author  to  the  account  already 
given  by  Dr.  Calamy  *.  Of  which 
account  the  following  Effay  is  chiefly 
an  abridgement,  drawn  up  purely 
with  a  defign  to  make  fo  great 
a  man  more  extenfively  known  to 
the  prefent  age,  who  was  fo  much 
the  admiration  of  the  laft.  There 
are  indeed  fome  additional  reflexions 
in  the  margin  on  fome  of  his  works, 

in 

*  The  Editor,  notwithftanding  this,  was  in- 
tirely  at  liberty  to  infert  any  general  reflexions  of 
his  own  or  others  j  or  any  hiftorical  memoirs  of 
other  perfons,  who  are  occasionally  mentioned  by 
Dr.  Calamy  :  and  accordingly  has  ufed  that  li- 
berty, without  adding  any  new  facts  immedi- 
ately relating  to  the  Author's  life  or  his  family. 
This  is  mentioned  only  to  prevent  groundiefs 
fufpicions  arifing  from  thofe  paflages  that  are  not 
to  be  found  in  the  Doctor's  account, 


(*) 

in  order  to  recommend  his  writings 
to  the  perufal  of  the  younger  ftu- 
dents  in  divinity  ;  whofe  large  and 
exalted  apprehenfions  of  the  nature 
and  defign  of  genuine  Chriftianity, 
the  depth  and  folidity  of  his  reflec- 
tions, and  his  flrong  and  rational 
devotion  appearing  in  his  Sermons 
and  works,  many  have  fpoken  of, 
with  the  greateft  regard  *. 

It  is  hoped  that  the  following 
difcourfes  will  do  no  difhonour  to 
the  memory  of  this  great  man. 
When  all  circum fiances  are  candidly 
considered,  they  tend  rather  to  heigh- 
ten our  idea  of  the  fertility  of  his  in- 
vention, the  folidity  of  his  judgement, 
and  the  manly  ftrength  of  his  genius. 
But  if  any  inquire  why  thefe  are  fe- 
lected,  or  made  choice  of  before 
many    others,    which    perhaps     the 

world 

*  To  ufe  the  words  of  the  ingenious  Author 
of  the  life  of  the  late  reverend  and  learned  Mr. 
Grove,  p.  xx. 


(  xi   .) 

world  may  never  fee  ?  it  is  anfvvered 
that  thefe  were  judged  to  be  upon 
the  moft  feafonable  and  important 
fubjects.  The  love  of  God,  and  our 
Brother,  which  is  the  fubjecl:  of 
the  firft  volume,  is  not  only  effential 
to,  but  indeed  the  whole  of  religion*. 
And  there  is  as  much  occaflon  to  ex- 
plain and  inculcate  it  now,  as  there 
was  near  feventy  years  ago,  when 
the  Author  delivered  thefe  excellent 
difcourfes  from  the  pulpit. 

If  ever  this  divine  affection  mould 
univerfalh  prevail,  the  world  will  be 


*  Tn-  fome  of  the  fermons  on  this  fybject, 
particularly  the  in,  iv,  vi,  and  three  or  four 
following,  there  are  feveral  paflages,  fcarcely  in- 
ferior to  the  fined  in  his  printed  works ;  and  if 
the  Editor  isnotmiftaken  there  is  throughout  the 
whole  a  greater  petfpicuity  of  expreffion.  In  fhort 
the  fame  may  be  faid  of  them,  that  Archbifhop 
Tillotibn  does  of  the  pofthumcus  works  of  Dr. 
Barrow,  which  he  published,  that,  "  They  are 
"  animated  throughout  with  fo  genuine  a  fpirit 
"  of  true  piety  and  goodnefs,  that  he  muft  either 
"  be  a  perfectly-good,  or  a  prodigioudy-bad 
44  man  that  can  read  them  over,  without  being 
"  the  better  for  them." 


( XII) 

a  kind  of  paradife.  There  will  be 
no  more  uncharitablenefs,  nor  perfe- 
cution;  all  pride,  op preffion,  malice 
and  ill-will,  fcandal  and  detraction, 
which  [o  fhamefully  prevail  among 
Chriftians,  will  be  banifhed  from 
the  earth  ;  and  a  new  heaven  and  a 
new  earth  will  take  place,  wherein 
righteoufnefs,  and  univerfal  peace 
and  love,  will  dwell  for  ever. 

In  placing  the  Sermons  in  the  fe- 
cond  volume  regard  was  principally 
had  to  the  order  of  time,  in  which 
they  were  preached  ;  but  where  this 
rule  is  deviated  from,  it  was  chiefly 
occafioned  by  the  relation,  which 
thofe  fubjecls  bear  to  each  other. 

The  Editor  is  concerned  that  the 
publication  of  thefe  volumes  has  been 
fo  long  delayed  contrary  to  his  in- 
tention, and  defpairs  of  being  able 
to  give  intire   fatisfaclion  to  all  his 

fob- 


(  xni  ) 
fubfcribers.  But  fuch  of -his  parti- 
cular friends,  who  are  acquainted 
with  the  true  reafons  of  it,  will,  he 
doubts  not,  readily  forgive  him. 
And  it  is  hoped  alfo  that  all  thofe, 
who  have  not  only  a  great  venera- 
tion for  the  name  and  works  of  this 
excellent  Divine,  but  have  exprefled 
alfo  a  great  defire  to  fee  thefe  poft- 
humous  Difcourfes,  will  favourably 
accept  them  ;  and  candidly  allow 
for  fome  leffer  errors  and  miftakes, 
which,  in  a  great  meafure,  are  al- 
ways unavoidable. 

Finally,  whatever  labour  and 
pains  the  Editor  hath  been  at  in  the 
execution  of  this  work,  he  fhall 
think  himfelf  amply  rewarded  if  it 
proves  fubfervient  to  the  common 
caufe  of  Chriftianity  ;  or  is  inftru- 
mental  to  animate  any  one  to   the 

practice 


(  XIV   ) 

practice  of  real  religion  and  vir- 
tue. This,  he  prefmnes  to  fay,  will 
rot  only  give  him  a  higher  plea- 
fofe  than  gain  or  any  worldly  ad- 
vantage, but  will  be  fufficient  to 
render  any  further  apology  needlefs 
and  unneceffary. 


AN 


(XV    ) 

A  N 

ESSAY 

O  N    T  H  £ 

Life,  Writings,  and  Cha- 
racter, of  Mr.  John 
Howe. 


TH  E  lives  of  perfons  of  worth  and 
eminence,  as  Dr.  Calamy  juftly  ob- 
ferves,  when  drawn  up  with  faith- 
fulnefs  and  care,  have  been  ever  thought 
very  entertaining  and  improving ;  and  the 
moil  judicious  authors  have  acknowledged, 
that  to  perpetuate  the  memory  of  eminent 
and  ufeful  men  by  recording  their  lives  is 
doing  an  ufeful  fervice  to  the  public. 

It  is  therefore  hoped  that  none  will 
cenfure  the  Editor  of  the  following  dif- 
courfes,  for  endeavouring  to  make  the  life 
and  character  of  fo  great  a  man  as  Mr. 
Howe  more  extenfively  known  j  iince  it  is 
yery  poflible  they  may  fall  into  the  hands  of 

feveraj 


(  xvi  ) 
feveral  perrons,'  who  have  heard  but  little 
of  their  excellent  Author,  and  have  never 
read  the  large  account  of  him  publiflied 
twenty  years  ago  :  for  which,  and  many 
other  valuable  memoirs  of  feveral  eminent 
and  worthy  men,  the  world  is  greatly  in- 
debted to  the  late  Dr.  Calamy.  The  fol- 
lowing narrative  indeed  is  only  an  epitome, 
for  trie  moll  part,  of  that  elaborate  work  ; 
however  a  iikenefs  may  be  preferved  by  a 
p;a;e  in  miniature,  as  well  as  by  another 
of  equal  proportion  and  dimenlions  with 
the  original.  Befides  he  the  more  readily 
ingages  in  this  deiign  becaufe  the  Compilers 
of  ihe  general  Dictionary,  lately  publiflied, 
have  made  but  a  fhort  article  of  Mr.  Howe; 
whofe  life  would  not  have  been  the  lean: 
entertaining  in  their  ufeful  collection,  nor 
have  given  them  much  trouble ,  iince  fo  ex- 
cellent materials  were  re;dy  drawn  up  for 
their  fervice  :  to  fay  nothing  of  their  omif- 
fion  of  the  moft  important  circumftances 
that  are  eflential  to  his  picture,  without  the 
knowledge  of  wliich  none  can  have  any  to- 
lerable idea  of  our  excellent  Author. 

Mr.  John  Howe  wis  born  at  Lough- 
borough  in   the   county  of  Leicefter,    on 
May  17,   1630  ;    of  which  place  his  Fa- 
ther was,  for  fome  time,   the  worthy  Mi- 
2  nifler, 


(    XVII    ) 

nifter.  But  archbifhop  Laud,  who  had 
fettled  him  in  that  parifh,  afterwards  ejected 
him,  on  account  of  his  fiding  with  the  Pu- 
ritans, contrary  to  his  expectations.  Seve- 
veral  worthy  and  excellent  men  were  dri- 
ven into  exile  by  the  rigor  of  that  prelate, 
and  the  eccleilaftical  courts  j  among  whom 
was  the  Father  of  our  Author,  who  went  into 
Ireland,  taking  his  fon  along  with  him,  who 
was  then  but  a  child.  After  a  fhort  refidence 
there,  they  were  obliged  to  quit  that  coun- 
try upon  the  account  of  the  war,  which 
continued  for  fome  years  after  the  execrable 
mafTacre  of  forty-one  :  and  returning  into 
England  they  fettled  in  Lancashire,  where 
Mr.  Howe  went  through  the  iirfl  rudiments 
of  learning,  andtheftudy  of  the  languages; 
in  which  he  made  fo  great  a  progrefs  that  he 
was  fent  pretty  early  to  Chrift  College  in 
Cambridge  (A).  There  he  continued  till 
he  took  the  degree  of  Batchelor  of  Arts, 
and  then  removed  to  Oxford. 

(A)  Here  it  was  that  he  became  acquainted  with 
feveral  perfons,  who  made  a  great  figure  in  the  learned 
world  ;  particularly  the  famous  Dr.  Cudworth,  the 
profoundeft  metaphyfician  perhaps  of  the  lift  century, 
and  Dr.  Henry  More.  Of  both  thefe  perfons  he  was 
a  great  admirer  ;  and  as  the  learned  Author  of  his 
life  well  obferves,  "  it  is  not  to  be  wondered  at,  that 
*'  in  his  early  days  he  received  that  Platonic  tincture, 
«'  which  fo  remarkably  runs  through  the  writings, 
"  which  he  drew  up  and  published  in  his  advanced 
"  years."     p.  3.  folio  edit.  &  p.  7.  octavo  edit. 

Vol.  I.  a  In 


(    XVIII    ) 

In  this  celebrated  Univerfity  he  made  fo 
confiderable  progrefs  in  learning,  and  ac- 
quired fo  great  a  reputation  for  many  ex- 
cellent qualities,  that  he  was  duly  elected 
Fellow  of  Magdalen  College,  of  which  the 
famous  Dr.  Thomas  Goodwin  was  at  that 
time  Prefident  (B). 

Mr.  Howe's  promotion  and  reputation 
in  the  College,  and  through  the  Univerfity, 
added  new  fpurs  to  his  diligence  and  appli- 
cation j  which  was   fo  great,  that  he  fur- 

nifhed 

(B)  Dr.  Ca-tlamy  relates  a  pafTage  of  the  Prefi- 
dent,  which  does  honour  to  his  memory,  and  for 
that  reafon  is  inferted  here.  "  The  Doctor  had  ga- 
"  thered  a  Church  among  thefcholars  of  that  houfe, 
*'  and  finding  Mr.  Howe,  who  had  an  eftablifhed 
"  reputation  among  them,  did  not  offer  to  join  with 
*'  them,  he  took  an  occafipn  when  they  we  re  alone 
•'  to  fpeak  to  him  about  it  ;  and  fignified  his  fur- 
*'  prize  that  one  of  his  character  for  ferious  piety, 
*c  mould  not  embrace  fuch  an  opportunity  of  Chri- 
"  ftian  fellowfhip,  which  might  be  likely  to  have 
*'  many  good  confequences  attending  it.  Mr.  Howe 
"  with  great  franknefs  told  him,  that  the  true  and 
"  only  reafon  why  he  had  been  fo  filent  about  that 
"  matter  was,  becaufe  he  underftood  they  laid  a 
M  confiderable  ftreis  among  them  upon  fome  diliin- 
•'  guifhing  peculiarities,  of  which  he  had  no  fond- 
'*  nefs ;  tho'  he  could  give  others  their  liberty  to 
46  take  their  own  way,  without  cenfuring  them,  or 
"  having  any  unkind  thoughts  of  them  :  but  that  if 
"  they  would  admit  him  into  their  fociety  upon 
"  catholic  terms,  he  would  readily  become  one  of 
ct  them.  The  Doctor  embracing  him  told  him,  he 
44  would  do  it  with  all  his  heart;  and  that  to  his 
•«  knowledge  it  would  be  much  to  the  fatisfaction 
"  and  edification  of  all  that  were  concerned  :  and 
"  he  thereupon  became  a  member  of  that  Society." 
p.  3r  fol.   edit.   &  p.  10,  n.  oct. 


(  XIX  ) 

nifhed  himfelf  with  a  large  fund  of  rational 
and  theological  learning,  the  fruits  where- 
of were  very  confpicuous  in  his  following 
life.  On  July  9,  1652,  he  took  the  degree 
of  Matter  of  Arts  ;  having  gone  through  a 
courfe  of  philofophy,  ftudied  the  heathen 
Moralifts,  read  over  the  accounts  we  have 
remaining  of  the  pagan  theology,  the  wri- 
tings of  the  School-men,  and  feveral  fy- 
ftems  of  the  Reformers,  and  the  Divines 
who  fucceeded  them  :  but,  as  he  fignirled 
to  a  friend,  he  had  thoroughly  ftudied  the 
facred  Scriptures,  and  from  thence  had 
drawn  up  a  body  of  divinity,  for  himfelf 
and  his  own  ufe,  which  he  faw  very  little 
occafion  afterwards  to  vary  from,  in  com- 
pliance with  the  fchemes  of  others. 

After  his  taking  his  Lift  degree,  Mr. 
Howe  became  a  preacher,  and  was  or- 
dained by  Mr.  Charles  Herle  at  his  Church 
of  Winwick  in  Lancafhire  ;  which  is  noted 
for  being  one  of  the  richefl  Churches  in 
England.  In  his  parilh  there  were  feve- 
ral chapelries,  and  the  minifters  that  officia- 
ted in  them,  affifted  at  the  ordination,  and 
joined  in  laying  on  hands  upon  Mr.  Kowe ; 
which  made  him  often  fay,  that  few  in 
modern  times,  had  fo  truly  primitive  an  or- 
dination as  he  had. 

a  2  I  n 


{XX ) 

In  a  little  time  he  was  called  to  Great 
Torrington  in  Devonshire,  where  he  ex- 
ercifed  his  miniftry  with  much  diligence  and 
fuccefs.  There  he  had  a  numerous  audi- 
tory, and  a  very  flourifhing  Christian  fociety 
under  his  paftoral  care  ;  and  thought  of  no 
other  than  of  living  and  dying  with  them. 
But  notwithstanding  his  painful  labours 
among  them,  he  found  leifure  to  keep  up 
a  good  correfpondence  with  the  ministers 
in  the  neighbourhood,  and  all  over  the 
country,  by  whom  he  was  greatly  esteem- 
ed j  but  efpecially  by  the  famous  Mr.  George 
Hughes  of  Plymouth,  whole  daughter  he 
married  March  1,    1654  (C). 

Some  time  after  Mr.  Howe,  having  oc- 
cafion  to  take  a  journey  to  London,  was  de- 
tained 

(C)  Those  two  Gentlemen  kept  up  a  weekly  mu- 
tual coi  refpondence  by  latin  letters,  and  with  relation 
to  one  of  them  Dr.  Calamy  tells  the  following  re- 
markable paflage.  "  Mr.  Howe  happened  to  have  a 
"  fire  in  bis  heufe  at  Torrington,  which  might  have 
"  been  ruinous  to  his  family,  if  a  violent  rain, 
"  which  fell  juft  at  that  time,  had  net  contributed 
"  greatly  to  extinguish  it.  On  that  very  day  it  (o 
"  fell  out  that  he  received  a  letter  from  his  Father 
"  Huehes,  which  concluded  with  this  prayer  ;  Sit 
<c  ros  Cceli.  fuper  habitaaihim  ve/lrum  !  Let  the  dew  of 
<c  heaven  be  upon  your  dwelling  !  Which  was  a 
"  prayer  the  feafonablenefs  of  which  for  his  children, 
"  in  the  letter  of  it,  the  good  man  could  not  appre- 
4t  hend  at  the  time  of  writing  ;  but  they  could  not 
'*  but  affectionately  remark  upon  it,  who  received 
"   it."  p.  5.  fol.  edit.  p.  15,  16.  oct. 


C  xxi  ) 
tained  there  longer  than  he  intended.  He 
had  the  curiofity  to  go  one  Lord's-day  (and 
it  was  the  laft  that  he  defigned  to  continue 
in  town)  to  be  an  auditor  at  the  chappel  at 
Whitehall.  Cromwel,  who  generally  had 
his  eyes  every  where,  fpied  out  Mr.  Howe 
in  the  auditory,  and  knew  him  by  his  garb 
to  be  a  country  minifter  ;  and  thinking  he 
difcerned  fomething  more  than  ordinary  in 
his  countenance,  he  fent  a  meffenger  to  him 
to  defire  to  fpeak  with  him  when  the  wor- 
mip  of  God  was  over.  Upon  his  coming 
to  him  Cromwel  requefted  him  to  preach 
before  him  the  Lord's-day  following.  Mr. 
Howe  was  furprized  with  the  unexpected 
motion,  and  modeftly  defired  to  be  excufed. 
Cromwel  told  him  it  was  a  vain  thing  to 
attempt  to  excufe  himfelf,  for  that  he 
would  have  no  denial.  Mr.  Howe  pleaded, 
that  having  difpatched  what  bufinefs  he  had 
in  town,  he  was  tending  homewards,  and 
could  not  be  abfent  any  longer  without  in- 
convenience. Cromwel  inquired  what  great 
damage  he  was  liable  to  fuftain,  by  tarrying 
a  little  longer  ?  Mr.  Howe  replied,  that 
his  people,  who  were  very  kind  to  him, 
would  be  uneafy,  and  think  he  neglected 
them,  and  flighted  their  refpect.  Cromwel 
promifed  to  write  to  them  himfelf,  and  to 
a  3  fend 


(    XXII    ) 

fend   one  down  to  fupply  his   place,  and 
actually  did  fo  ;  and  Mr.  Howe  ftaid,    and 
preached  as  he  was  delired.     But  when  he 
had  given  him  one  Sermon,  Cromwel  ftill 
preffed  for  a  fecond,   and  a  third  ;  and  at 
laft  after  a  great  deal  of  free  converfation  in 
private,  nothing    would    ferve    him  (who 
could  not  bear  to  be  contradicted,'  after  he 
had  once   got  the  power  in  his  hands)    but 
he  muir.  have  him  to  be  his  houfhold  Chap- 
lain ;  and    he  would  take   care   his  place 
mould  be   fupplied  at  Torrington,  to   the 
full  fatisfaction  of  the  people.     Mr.  Howe 
did  all  that  lay  in  his  power  to  excufe  him- 
felf  and  get  off,  but  no  denial  would  be  ad- 
mitted (D).    At  length  (though  not  without 
great  reluctance)  he  was  prevailed  with  to 
comply,  and    remove   with  his   family   to 
Whitehall,    where   feveral  of  his  children 
were  born.     And  in  this  difficult  ftation  he 
indeavoured  to   be  faithful,  and  to  keep  a 

good  conicience.     And  as  an  argument  of 

uncommon 

(D)  This  remarkable  ftory  is  told  with  fome  little 
variation,  and  additional  circumftances,  by  Dr.  Cala- 
my,  in  the  Continuation  of  his  account  of  the  ejecled 
minifters  ;  worthy  of  the  reader's  perufal.  Vol.  III. 
p.  250,251. 

All  hiftorians,  almoft,  have  taken  notice  of 
Oliver  Cromwel' s  fagacity  and  penetration,  peculiar 
to  himfclf,  in  finding  out  men  of  merit  and  ability  ; 
and  of  his  refoJutim  to  compel,  as  it  were,  fuch  per- 
fens  into  his  fervice  :  who,  like  our  Author,  found 
it  was  to  no  purpofe  to  diipute  the  matter  with  one, 

who 


(    XXIII    ) 

uncommon  conduct  and  caution  it  has  been 
obferved  by  fevcral,  that  there  was  hardly 
any  man,  who  was  in  an  eminent  public 
ffation  in  thefe  critical  times,  and  was  ad- 
mitted to  the  knowledge  of  fo  many  fecrets 
as  he  was,  who  was  fo  free  from  cenfure  in 
the  changes  that  afterwards  fucceeded.  He 
did  not  improve  his  intereft  in  thofe,  who 
then  had  the  management  of  affairs  in  their 
hands,  either  to  the  inriching  himfelf,  or 
the  doing  ill  offices  to  others,  tho'  of  known 
differing  fentiments  ;  but  readily  embraced 
every  occafion  that  offered,  of  ferving  the 
intereft  of  religion  and  learning,  and  in  op- 
pofing  the  errors  and  defigns,  which  at  that 
time  threatned  both  (E).  There  were  many 

to 

who  did  not  ufe  to  be  denied.  Particularly  the  ano- 
nymous author  of  the  critical  review  of  the  political 
life  of  Oliver  Cromwel  f,  lately  publifhed,  fays  ; 
"  This  muft  be  faid  to  Cromwel's  honour,  that  tho' 
<c  he  was  not  the  moft  learned  man  of  his  time,  yet 
fc  he  greatly  refpecTted,  and  not  only  fo  but  patronized 
"  men  of  genius  and  wit,  whom  he  often  took  pains 
*c  to  find  out."  And  the  fame  writer  further  fays, 
"  No  man  ever  dived  into  the  manners  and  minds 
"  of  thofe  about  him  with  more  penetration,  nor 
tc  fooner  difcovered  their  natural  tempers  and  talents 
*c  than  himfelf.  If  he  chanced  to  hear  of,  or  fee  a 
ts  man  that  was  fit  for  his  purpofe,  though  never  fo 
tc  obfeure,  he  fent  for  him,  and  imployed  him  ;  fuit- 
<c  ing  the  imployment  to  the  perfon,  and  not  the 
*«  perfon  to  the  employment." 

f  p.  237.   2d  edit. 
(E)  Among  many  inftances  of  our  Author's  gene- 
rous temper,  while  he  lived  at  court,    Dr.  Calamy 
3  4  me,n^ 


(    XXIV    ) 

to  whom  Mr.  Howe  was  very  ferviceable 
while  he  continued  at  Whitehall  j  and  never 

was 
mentions  one  that  does  him  the  greateit  honour, 
and  is  wo'thy  or'  perpetual  remembrance  ;  which  was 
his  feafonable  fervice  to  Dr.  Seth  Ward,  who  was 
afterwards  bifhop  of  Exeter,  and  Sarum.  The  cafe 
was  this.  ' 

"  In  1657,  that  gentleman,  who  had  fucceeded 
"  Mr.  John  Greaves  fome  time  before,  as  ProfeiTor 
"  of  aftronomy  in  the  univerfity  of  Oxford,  ftood 
«c  candidate  for  the  Principalfhip  of  Jefus  College  in 
*c  the  fame  univerfity,  upon  the  resignation  of  Dr. 
"  Roberts.  Dr.  Ward  had  the  majority  of  the  Fel- 
<c  lows  for  him  ;  but  Mr.  Francis  Howell  of  Exeter 
**  College  made  an  intereit  in  the  Protector  Crom- 
"  wel,  and  obtained  his  promife  for  the  filling  up 
<c  that  vacancy.  Dr.  Ward  not  knowing  that  mat- 
ec  ters  had  gone  fo  far,  was  for  making  an  intereit  in 
*c  the  Frotec~tor  too  j  and  in  order  to  it  applied  to 
*c  Mr.  Howe  :  who,  without  making  great  promifes 
sc  as  to  fuccefs,  readily  offered  to  introduce  him  to 
"  the  Protector,  and  do  him  what  fervice  he  was 
st  able.  Having  obtained  an  audience,  and  they 
cc  three  being  together,  Mr.  Howe  gave  the  Pro- 
cc  te£tor  a  great  character  of  Dr.  Ward,  with  refpecf. 
"  to  his  learning,  and  fignified  how  ill  it  would 
"  found,  if  a  man  of  his  known  merit  mould  be 
<c  difcountenanced  ;  efpecially  as  he  had  the  majo- 
"  rity  of  the  Fellows  on  his  fide.  Cromwel  replied, 
ii  that  Dr.  Roberts  having  refigned  his  Principalfhip 
*c  into  his  hands,  he  had  been  informed  that  it  was 
"  his  right  to  fill  up  the  vacancy  ;  and  he  had  given 
«'  his  prcmife  to  Mr.  Howell  and  could  not  draw 
*'  back.  But  immediately  taking  Mr.  Howe  afide, 
*'  and  difecurfmg  him  freely  about  Dr.  Ward  ; 
"  and  he  telling  him  that  in  his  apprehenfion  it 
"  would  be  much  for  his  honour  to  do  fomething 
"  for  the  Doctor,  and  that  he  would  thereby  incou- 
"  rage  men  of  merit  and  learning  ;  he  returned  to 
**  Dr.  Ward,  who  continued  waiting,  and  told  him 
"  that  he  found  Mr.  Howe  to  be  much  his  friend, 
<e  and,  upon  his  report  of  him,  was  difpofed  to  give 
"  him  fome  tokens  of  his  regard  :    and  thereupon 

"  he 


(    XXV    ) 

was  he  known  to  be  backward  to  affiil  any 
of  the  royalifts  or  epifcopalians  in  diftrefs,  if 
they  were  perfons  of  real  merit.  He  be- 
friendedfeveral  alfo  with  his  advice  and  in- 
tereft,  upon  their  being  obliged  to  appear 
before  the  Triers;  in  order  to  the  having 
their  approbation  before  they  were  allowed 
to  officiate  in  public  as  minifters  (F). 

In 

"  he  pleafantly  afked  him  what  he  thought  the  Prin- 
"  cipalfhip  of  Jefus  College  might  be  worth  ?  The 
"  Doctor  freely  told  him  what  was  the  value  of  it, 
"  according  to  common  computation.  Upon  which 
"  he  gave  the  Doctor  a  promife,  that  he  would  allow 
"  him  the  fum  he  mentioned  annually.  This  was  at 
tc  that  time  reckoned  a  feafonable  kindnefs  ;  and  the 
<c  Doctor  exprefTed  his  grateful  fenfe  of  it  to  Mr. 
"  Howe,  fome  time  after,  when  upon  the  change  of 
«'  the  times  he  became  a  greater  man."  p.  6,  7. 
fol.  &  p.  18,  19,20.  oct. 

(F)  "  Among  the  reft  (fays  Dr.  Calamy)  thakap- 
"  plied  to  him  for  advice  upon  that  occafion,  the  ce~ 
k*  Iebrated  Dr.  Thomas  Fuller,  who  is  fo  well  known 
<c  for  his  punning  writings,  was  one.  That  Gentleman, 
"  who  was  generally  upon  the  merry  pin,  being  to 
"  take  his  turn  before  thofe  Triers,  of  whom  he  had 
"  a  very  formidable  notion,  thus  accofted  Mr.  Howe, 
"  when  he  applied  to  him  for  advice.  Sir,  faidhe, 
"  you  may  obferve  I  am  a  pretty  corpulent  man, 
"  and  I  am  going  through  a  paflage  that  is  very 
"  ftrait ;  I  beg  you  would  give  me  a  move,  and  help 
"  me  through.  Mr.  Howe  freely  gave  him  his  advice, 
"  and  he  promifed  to  follow  it ;  and  when  he  ap- 
"  peared  before  them,  and  they  propofed  to  him 
«c  the  ufual  queftion,  Whether  he  had  ever  had  any 
"  experience  of  a  work  of  grace  upon  his  heart? 
"  he  gave  in  this  for  anfwer,  that  he  could  appeal  to 
"  the  Searcher  of  hearts,  that  he  made  confcience  of 
"  his  very  thoughts.  With  which  anfwer  they  were 
'*  fatisfied,  as  indeed  they  well  might."  p.  7.  fol. 
edit.  &  p.  20,.  21.  oct. 


(    XXVI    ) 

I  n  fhort  fo  generous  was  Mr.  Howe  in 
ufing  his  intereft  on  the  behalf  of  perfons  of 
any  worth,  who  applied  to  him,  thatCrom- 
wel,  it  is  faid,  once  freely  told  him,  that 
he  had  obtained  many  favours  for  others ; 
but,  fays  he,  I  wonder  when  the  time  is  to 
come  that  you  will  move  for  any  thing  for 
your  felf,  or  your  family.  A  plain  argu^ 
ment  that  he  took  him  for  a  very  difinte- 
refted  perfon ;  and  as  free  from  felfifhnefs, 
as  he  was  from  partiality. 

Whilst  he  continued  in  Cromwel's  fa- 
mily, he  was  often  put  upon  fecret  fervices ; 
but  they  were  always  honourable,  and  fuch 
as  according  to  the  befl  of  his  judgement 
might  be  to  the  benefit  of  the  public,  or 
particular  perfons.  And  when  he  was  once 
ingaged,  he  ufed  all  the  diligence,  fecrecy, 
and  difpatch  he  was  able  (G). 

In  a  word  he  behaved  fo  well-  in  this 
ftation,  that  he  had  the  ill-will  of  as  few,  as 
any  man  :  and  alfo  the  particular  friendship 
of  the  great  and  amiable  Dr.  Wilkins,  who 
was  afterwards  bifhop  of  Chefter,  and  feve- 

ral 

(G)  Once  particularly  (as  Dr.  Calamy  was  inform- 
ed) he  was  fent  by  Oliver  in  hafte,  upcn  a  certain  oc- 
casion to  Oxford,  to  a  meeting  of  minifters  there  ; 
and  he  made  fuch  difpatch,  that  tho'  he  rode  by  St. 
Giles's  Church  at  twelve  a-clock,  he  arrived  at  Oxford 
by  a  quarter  after  five. 


(    XXVII    ) 

ral  others  j  who  were  great  fupports  of  real 
piety  and  goodnefs  in  thofe  times,  and  af- 
terwards eminent  under  the  legal  eftablim- 
ment.  And  though  it  is  acknowledged  that  he 
he  loft  the  favour  of  the  Protector,  in  fome 
degree,  yet  that  will  redound  to  his  honour 
rather  than  difgrace,  when  it  is  confidered, 
that  it  was  owing  to  his  firmnefs  and  integrity, 
in  maintaining  what  he  thought  was  for  the 
honour  of  God,  and  the  Chriftian  religion; 
in  opposition  to  a  certain  kind  of  enthu- 
fiafm,  which  was  become  very  famionable 
at  court  :  but  which,  notwithstanding  his 
Highnefs's  particular  fondnefs  for  it,  our 
Author  honeflly  oppofed,  as  being  of  the 
molt,  dangerous  tendency  (H). 

On  September  3,  1658,  Oliver  died  5  and 
was  fucceeded  by  Richard  his  eldeft  fon, 
as  Lord  Protector.  Mr.  Howe  flood  in  the 
fame  relation  to  the  fon,  as  he  had  done  to 
the  .father  ;  but  meddled  no  more  with 
ftate  affairs.  How  long  he  continued  as 
Chaplain  at  court  is  not  certain  -,  but,  it  is 
probable,  it  was  not  more  than  three  months 
after  Oli  ver's  death.  Our  Author  returned 
to  his  people  at  Torrington,  and  continued 

his 

(H)  The  notion  of  a  particular  faith  in  prayer  is 
what  is  here  alluded  to ;  an  account  of  which,  and 
of  Mr.  Howe's  behaviour  on  that  occafion,  maybe 
feen  in  Dr.  Calamy's  memoirs  of  his  life,  in  page  7, 
8.  fol.  edit.  &  pag.  21 — 24.  o<5t. 


(    XXVIII    ) 

his  labours  among  them  till  the  Restoration 
of  Charles  the  fecond.  This  memorable 
event,  it  is  well  known,  occafioned  a  gene- 
ral madnefs,  as  well  as  univerfal  joy  in  the 
nation.  The  king  being  reilored,  made 
for  fome  time  more  ufe  than  was  ufual  of 
the  Lords  Lieutenants,  and  their  deputies, 
to- keep  the  feveral  counties  of  the  king- 
dom in  awe.  Many  were  made  offenders 
for  a  word,  and  the  moft  cautious  preachers 
were  accufed  and  cenfured,  if  they  were 
not  intoxicated  to  the  fame  degree  with 
their  neighbours.  Among  the  reft,  Mr. 
Howe,  tho'  as  cautious  as  mofl;  men  of 
giving  difturbance  to  any,  yet  met  with 
fome  trouble  in  the  year  1 660,  a  few  months 
after  the  restoration  j  which  appears  to  have 
been  given  him  by  perfons,  that  were  de- 
firous  to  do  a  pleafure  to  thofe,  who  then 
had  the  afcendant. 

He  was  informed  againft  by  two  men  as 
having  delivered  fomewhat  that  was  fedi- 
tious,  and  even  treafonable,  in  two  Sermons 
preached  from  Gal.  vi.  7,  8.  But  Mr. 
Howe  purged  himfelf  by  no  lefs  than  one 
and  twenty  witnefles,  who  were  judicious 
men,  and  injoined  upon  oath,  on  his  Ma- 
jefty's  behalf,  to  declare  the  truth  of  the 
matter  ;  and  they  all  cleared  him  from  the 

guilt 


(    XXIX    ) 

guilt  in  the  accufation,  and  the  court  ac- 
cordingly difcharged  him.  It  is  remarkable 
that  one  of  the*accufers  foon  left  the  town, 
and  was  feen  there  no  more  ;  and  the  other 
cut  his  own  throat,  and  was  buried  at  a 
crofs  road. 

When  things  were  thought  fufficiently 
prepared  for  it,    at  length  in    1662,  the  act 
of  Uniformity  pafled  the  two  houfes  of  par- 
liament ;  and  it  took  place  on  Auguft  24, 
this  year.     On  which  ever  memorable  day 
Mr.  Howe  preached  two  very  affecting  Ser- 
mons   to  his  people  at  Torrington,    who 
were  all  in  tears ;  and  then  quitted  his  pub- 
lic ftation  in  the  Church  of  England,    and 
became  a   filenced  nonconforming     As  for 
the  reafons  which  induced  him,  and  many 
others  of  great  latitude  and  the  moft  excel- 
lent  characters   to  refjfe  to  comply  with 
that  act,  they  need  not  be  mentioned  at  this 
time  of  day.     It  is  not  however  improper 
juft  to  mention  what  he  faid  to  his  much- 
efteemed  friend  Dr.  Wilkins,  (who  was  a 
great  enemy  to   fevere  meafures)    after  he 
had  expreffed  his  wonder,    that  a  perfon  of 
his  great  latitude  did  not  fall  in  with  the 
new  efcablifhment,  while  he  obferved  that 
many  others  did  fo,  who,  he  thought  were  too- 
(tiff  and  rigid  to  comply,  he  replied  j  that, 

that. 


(    XXX    ) 

that  latitude  which  he  was  pleafed  to  take 
notice  of  was  the  very  thing  that  made,  and 
kept  him  a  Nonconformist,  ^l). 

But  our  Author,  notwithstanding  his 
ejection,  continued  for  fome  time  in  Devon- 
fhire,  preaching  in  private  houfes  among  his 
friends  and  acquaintance,  as  he  had  oppor- 
tunity, till  a  procefs   (as  he  was  informed) 

was 
(I)  Tf  the  reader  is  curious  to  fee  more  of  the  ccn- 
verfation  on  this  Subject  between  thofe  two  eminent 
Divines,  who  were  of  the  number  of  the  ornaments 
of  the  laft  age,  he  is  referred  to  Dr,  Calamy's  account 
of  the  Life  of  Mr.  Howe,  p.  10,  n.  fol.  edit.  &  p. 
31 — 34.  oct.  To  which  is  added  the  following  ftory 
of  Dr.  Wilkins,  who  is  well  known  to  have  been 
ever  a  great  enemy  to  rigour  and  feverity.  "  When 
"  he  was  made  a  bifhop  by  King  Charles  II.  he 
"  waited  on  the  famous  Dr.  Cofins  bifhop  of  Dur- 
"  ham,  among  other  fpiritual  lords,  and  defired  his 
"  company  at  his  confecration  dinner.  Upon  this 
**  occafion,  bifhop  Cofins  entered  into  a  free  dif- 
"  courfe  with  him,  about  moderation  on  the  one 
**  hand,  and  a  vigorous  fupporting  the  ecclefiaftical 
"  constitution  on  the  other.  Bifhop  Wilkins  frankly 
"  told  his  lordfhip  that  for  his  part  it  was  his  appre- 
M  henfion,  that  he  who  was  by  many,  with  ill-nature 
ii  enough,  reflected  upon  for  his  moderation,  was 
"  in  reality  a  better  friend  to  the  Church  than  his 
"  lordfhip,  who  was  for  rigoroufly  fuppcrting  the 
"  constitution.  Bifhop  Cofins  feeming  furprized, 
"  bifhop  Wilkins  added  this  as  the  reafon  of  his  af- 
"  fertion.  For  while  you  my  lord,  faid  he,  are 
"  for  fetting  the  top  on  the  piqued  end  downwards, 
"  you  won't  be  able  to  keep  it  up,  any  longer  than 
"  you  continue  whipping  and  fcourging  ;  whereas  I, 
"  fays  he,  am  for  fetting  the  broad  end  downward, 
"  and  fo  it  will  itand  of  itfelf."  The  Doctor  juftly 
obferves  that  it  is  a  pity  this  good  bifhop  died  fo 
foon  as  1672,  and  did  not  live  till  the  revolution 
m 1688. 


(    XXXI    ) 

was  iflued  out  againft  him  from  the  bi- 
fhop's  court.  Upon  this,  he  took  horfe 
the  next  moriiing,  and  rode  to  Exeter; 
where  he  was  difcovered  by  a  dignified 
clergyman,  with  whom  he  was  well  ac- 
quainted :  who,  after  fome  difcourfe  toge- 
ther, afked  him,  whether  he  would  not 
go  and  wait  upon  the  bifhop  ?  He  faid  he 
thought  not  to  do  it,  unlefs  his  lordfhip 
hearing  of  his  being  in  that  city,  mould 
think  fit  to  invite  him.  Upon  this  the  gen- 
tleman left  him,  and  foon  returned  with  an 
invitation  from  the  bifhop,  who  fignined 
he  mo  uldbe  glad  to  fee  him.  Waiting  on 
his  lordfhip,  he  received  him  with  great 
civility,  as  his  old  acquaintance ;  and  pre- 
fently  fell  to  expoflulating  with  him  about 
his  nonconformity.  Mr.  Howe  told  his 
lordfhip,  he  could  not  have  time,  without 
greatly  trefpafling  upon  his  patience  to  go 
through  the  feveral  objections  he  had  to 
make  againft  the  terms  of  conformity. 
The  bifhop  prefTed  him  to  name  any  one 
that  he  reckoned  to  be  of  weight.  He 
thereupon  inflanced  in  the  point  of  reordi- 
nation.  "  Why,  pray  Sir  (faid  the  bifhop 
"  to  him)  what  hurt  is  there  in  being  twice 
"  ordained  ?"  "  Hurt  !  my  lord,  ( fays 
if  Mr.  Howe)  the  thought  is  fhocking  -y  it 

<c  hurts 

3 


(   XXXII    ) 

"  hurts  my  undemanding,  it  is  an  abfur- 
"  dity,  for  nothing  can  have  two  begin- 
ct  nings.  I  am  fure  (faid  l^e)  I  am  a  mi- 
"  nifter  of  Chrift,  and  am  ready  to  debate 
"  that  matter  with  your  lordfhip,  if  you 
«c  pleafe.  I  cannot  begin  again  to  be  a 
<c  minifter.'*  The  bifhop  then  dropping 
that  matter,  told  Mr.  Howe,  as  he  had 
done  at  other  times,  that  if  he  would  come 
inamongftthem,  he  might  have  confiderable 
preferments ;  and  at  length  difmifTed  him  in 
a  very  friendly  manner.  But  as  his  lordfhip 
did  not  take  the  leaft  notice  to  him  of  the 
procefs  that  was  iffued  out  againfl  him,  fo 
neither  did  he  fay  any  thing  of  it  to  his 
lordfhip  j  but  taking  his  leave,  he  mounted 
his  horfe  and  rode  home,  and  heard  no 
more  of  that  matter. 

In  the  year  1665,  when  one  of  the  ter- 
rible judgements  of  God  was  abroad  in  this 
nation,  and  made  dreadful  havock  in  our 
capital ;  the  higher  powers  thought  proper 
to  embarafs  the  nonconforming  more  than 
ever  by  the  famous  five-mile  act,  as  it  is 
ufually  called ;  which  was  paffed  by  the 
parliament  aflembled  at  Oxford.  Happy 
had  it  been  for  this  poor  nation,  at  that 
time,  if  while  many  perfons  indeavoured 
to  fly  from  the  peflilence,  which  wailed  at 

noon-day  5 


(    XXXIII    ) 

noon-day;  they  had  guarded  alfo  againfl  a 
much  more  dangerous  plague,  that  of  per- 
fection and  uncharitablenefs !  Mr.  Howe, 
with  fome  others,  took  the  oath  which 
that  act  required  (K),  and  fo  preferved  his 
liberty  to  travel,  or  refide  where  he  pleafed  j 
but  ftill  continued  in  the  weflern  counties, 
vifiting  the  families  of  his  friends  and  ac- 
quaintance, being  ready  wherever  he  came 
to  do  any  fervice  he  was  able. 

Jn  this  fame  year  alfo  it  is  faid,  that  Mr. 
Howe  was  imprifoned  for  two  months  in 
the  ifle  of  St.  Nicolas  -,  which  was  the 
place  where  his  Father-in-law  Mr.  George 
Hughes,  and  his  brother  Mr.  Obadiah 
Hughes,  had  been  confined  for  a  longer 
time.  But  the  occalion  of  this  imprifon- 
ment,  and  what  was  alledged  to  juftify  it, 
and  how  he  obtained  deliverance,  the  learned 
Author  of  his  life  was  not  able  to  difcover. 
After  he  was  fet  at  liberty  he  wrote  a  letter 
to  his  brother-in-law  Mr.  Obadiah  Hughes, 
which  well  deferves  to  be  communicated 
to  the  world,  and  preferved  in  this  abridge- 

(K)  The  nonconformifl  minifters  were  much  di- 
vided in  their  fentiments  on  this  occalion!  In  what 
fenfe,  and  for  ■  what  reafons  Mr.  Howe  and  others 
took  the  rath,  may  be  feen  in  Dr.  Calamy's  memoirs 
fo  often  referred  to.  p.  13,  14.  fol.  edit.  p.  41 — 44. 
■  ocl. 

Vol.  I.  b  ment. 


(    XXXIV    ) 

ment.     A  copy  of  it  therefore  is  inferted  in 
the  margin  (L). 

The  firft  thing  our  Author  publifhed  was 
a  Sermon  from  Ecclef.  vn.  29.  upon  Man's 

CREATION    IN   AN  HOLY,   BUT   MUTABLE 

state  ;  printed  in  the  morning  exercifes 

1660. 

(L)   "  Blessed  be  God  that  we  can  have,  and 

"  hear  of,  each  other's  occafions  of  thankfgiving  j 

*c  that  we  may  join  praifes  as  well  as  prayers,  which, 

"  I  hope,  is  done  daily  for  one  another.     Nearer 

"  approaches,  and  conftant  adherence  to  God,  with 

"  the  improvement  of  our  intereft  in  each   other's 

"  heart,   muft  compenfate  (and   I  hope  will  abun- 

"  dandy)  the  unkindnefs  and  inftability  of  a  furly 

"  treacherous  world ;    that  we   fee  mil   retains  its 

U  wayward  temper,  and  grows  more  peevifh  as  it 

"  grows  older,  and  more  ingenious  in  inventing  ways 

tc  to  torment  whom  it  difaffecls.     It  was,  it  feems, 

"  not  enough  to  kill  by  one  fingle  death,   but  when 

"  that  was  almoft  done,  to  give  leave  and  time  to 

'*  refpire  ;  to   live  again,  at  leafr.   in  hope,  that   it 

"  might  have  the  renewed  pleafure  of  putting  us  to 

"  a  further  pain  and  torture    in  dying  once  more. 

"  Spite  is  natural  to  her.     All  her  kindnefs  is  artificial 

"  difguife  ;  a  device  to  promote  and  ferve  the  defign 

"  of   the  former,    with  the   more  efficacious   and 

'*  piercing  malignity.     But  patience   Mill  elude  the 

**  defign,  and  blunt  its  fharpeft  edge.     It  is  perfectly 

"  defeated,  when  nothing  is  expected  from   it   but 

"  mifchief;  for  then  the  wcrft  it  can  threaten  finds 

"  us  provided,  and  the  beft  it  can  promife,  incredu- 

"  lcus  and  not  apt  to  be  impofed  upon.     This  will 

"  make  it  a    laft  defpair,  and  grow  hcpelefs,  when 

*'  it  finds,  that  the  more  it  goes  about  to  mock  and 

44   vex  us,  the  more  it  teaches,   and   inftructs  us; 

"  .and,    that  as  it  is  wickeder,  we  are  wiler.     If  we 

44  cannot,  God  will  outwit  it ;  and  carry  us,  I  truft, 

tc  fafe  through  to  a  better  world,  upon  which  we  may 

"  terminate  hopes,  that  will  never  make  us  afhamed. 

"  Sic."  p.  15.fol.edit.  &  p.  43,  44.  ocl. 


(    XXXV    ) 

2660.  But  in  the  year  1668,  he  was  pre- 
vailed with  to  print  a  book,  which  (as  Dr. 
Calamy  obferves)  met  with  wonderful  ac- 
ceptance in  the  world,  and  not  undeferved- 
ly,  if  either  the  fubjecT  be  confidered,  or 
the  happy  management  of  it.  The  Trea- 
tife  here  alluded  to  is  that  famous  one,  in- 
titled,  The  Blessedness  of  the  righ- 
teous j  which  has  been  well  received,  and 
greatly  valued,  by  the  moft  ferious  and  ju- 
dicious of  all  perfuafions  (M). 

Some 

(M)  A  very  worthy  Gentleman  of  the  efhblim- 
ment,  as  the  Editor  is  credibly  informed,  thought 
that  book  fo  excellent,  an,d  fo  well  calculated  to  pro- 
mote a  heavenly  temper,  and  the  beft  intereft  of 
mankind,  that  he  greatly  defired  to  have  it  made  fitter 
for  common  ufe.  And,  indeed,  it  muft  be  confeffed, 
that  fome  parts  of  it  are  too  fublime  and  metaphy- 
sical for  the  unlearned  reader.  But  it  might  perhaps 
be  made  one  of  the  beft  practical  Treatifcs  we  have  in 
theenglilh  tongue,  if  the  fame  liberty  was  taken  withit, 
by  a  judicious  perfon,that  Dr.  Stanhope  has  done  with 
Mr.  Parfons  his  Directory,  and  cthv-rs.  The  thoughts 
might  be  preferved  in  all  their  ftrength  and  grandeur ; 
the  ftyle  meliorated  in  feveral  places  ;  and  the  lan- 
guage more  perfpicuous  almoft  every  where,  by  only 
tranfpoiing  a  member  of  a  fentence  fometimes,  or 
throwing  a  parentheiis  to  the  end  of  it ;  and  finally, 
whatever  there  is  of  a  critical,  fcholaftic,  or  meta- 
phylical  nature,  might  be  abridged,  and  made  more 
intelligible  to  common  readers. 

As  for.  the  Author's  own  account  of  this  excellent 
book,  the  reader  is  referred  to  the  preface  it  iclf, 
which  breathes  an  admirable  fpirit  ;  or  to  Dr.  Cala- 
my's  extract  from  it  in  the  Author's  life  *.  Wherein 
he  lays,  that  "  The  delign  of  it  is  wholly  practical, 

b  2  *'  and 

*  p.  15,  16.  fol.   &  p.  46  -50.  ocl. 


(    XXXVI    ) 

Some  time  after  this,  he  was  earnestly  in- 
vited by  a  perfon  of  confiderable  quality  into 
Ireland,  and  had  generous  offers  made  him. 
He  accepted  the  motion  with  the  greater 
readinefs,  and  looked  upon  it  as  the  more 
providential,  becaufe  by  this  time  he  was 
reduced  (as  we  are  informed)  to  ftrait  and 
narrow  circumftances  ;  which  is  not  at  all 
to  be  wondered  at,  confidering  that  he  had 
for  fome  years  been  out  of  any  fettled  im- 
ployment,  and  had  but  a  fmall  income,  a 

large 

"  and  has  little  or  nothiug  to  do  with  difputation. 
"  That  if  there  be  any,  whofe  bufinefs  it  is  to  pro- 
cc  mote  a  private  divided  intereft,  or  who  place  the 
"  fum  of  their  religion  in  an  inconfiderable  and 
"  doubtful  opinion,  it  does  not  unhallow  their  al- 
"  tars,  nor  offer  any  affront  to  their  idol,  &c.  &c. 
"  &c."  The  Editor  once  intended  to  draw  up  a 
particular  account  of  this  much-admired  book,  but 
confcious  of  his  being  unequal  to  fo  arduous  a  tafk 
dares  not  venture  to  publim  it.  However  he  begs 
leave  to  communicate  to  the  reader  the  following  ge- 
neral character  of  it,  given  him  by  an  ingenious 
friend.  "  The  Bleffednefs  of  the  Righteous  is  one 
"  of  the  fublimeft  views  of  the  future  glory,  ever 
'*  given  by  a  human  pen  ;  as  what  none  but  a  foul 
"  great  by  nature,  much  greater  and  richer  by  grace 
'*  could  have  wrote  ;  as  the  effect  of  luch  fenfible 
"  anticipations  of  glory,  as  were  almoft,  if  one  may 
"  prefume  to  fay  it,  equivalent  to  Paul's  rapture 
'.'  into  the  third  heavens.  One  here  perceives  th'? 
c£  Son  cf  thunder,  and  of  confolation,  fo  united, 
c*  that  when  one  reads  the  words  of  either,  one 
*,'  would  think  he  was  born  to  v/rite  in  that  character 
*c  alone;  nor  do  I  know  any  writing  of  a  mere 
"  mortal  man,  which  has  a  greater  tendency  to  raife 
Ci  the  foul  from  earth,  and  to  fet  it  on  heaven ." 


(    XXXVII    ) 

large  family,  and  a  generous  fpirit  of  his 
own,  which  inclined  him  upon  all  occa- 
fions  to  make  the  beft  figure  he  was  able. 
He  therefore  fet  fail  7  for  Dublin  in  the  be- 
ginning of  April,  1 67 1  (N)  j  and  at  length 
had  his  whole  family  with  him  in  Ireland, 

where 

(N)  Dr.  Calamy  tells  a  remarkable  paffage  that 
happened  to  our  Author  and  others,  while  he  was 
waiting  with  his  eldeft  fon  in  a  town  of  Wales  for  a 
fair  wind  ;  of  which  the,  following  is  only  an  abfrrach 
The  wind  not  ferving  to  carry  them  off,  they  conti- 
nued there  a  Lord's-day,  and  found  a  large  parifh- 
church  in  which  prayers  only  were  to  be  read  as 
ufual,  and  no  preaching  was  expected.  Upon  this 
the  minifter  of  the  place  (who  did  not  ufe  to  preach 
himfelf)  being  afked  whether  he  would  lend  his 
pulpit  that  day  to  a  ftranger  ?  he  readily  confented. 
Accordingly  Mr.  Howe  preached  twice  that  day  in 
the  Church.  In  the  afternoon  the  auditory  was 
very  large,  and  feemed  to  be  not  a  little  affected 
with  what  was  delivered.  The  wind  not  ferving  all 
the^week  following,  the  country  people  all  around 
thofe  parts,  came  flocking  the  Lord's-day  after  to 
the  town,  expecting  he  would  preach  that  day  alfo. 
This  put  the  parfon  of  the  parifh  into  no  fmall  conster- 
nation, who  fent  the  clerk  to  Mr.  Howe,  and  begged 
he  would  come  and  preach  again  ;  for  that  other- 
wife  he  knew  not  what  to  do,  the  country  being" 
come  from  feveral  miles  round,  in  hope  of  hearing 
him.  Mr.  Howe  was  much  indifpofed  in  bed,  when 
he  received  the  meffage  ;  but  confidering  with  him- 
felf that  here  was  a  plain  call  of  providence,  and  not 
knowing  but  much  good  might  be  done  in  fuch  a 
place,  where  preaching  was  fo  uncommon  a  thing,  and 
the  people  feemed  fo  defirous  of  the  word  of  God, 
he  fent  word  he  would  do  it.  Upon  which  he  cooled 
himfelf,  having  been  in  a  fweat,  with  as  much  fpeed 
as  he  was  able  to  do  with  iafety  ;  and  caft  himfelf 
upon  God,  and  went  and  preached  with  great  life 

b  3  and 


(    XXXVIII    ) 

where  he  lived  as  chaplain  to  the  lord 
Maffarene  in  the  parifh  of  Antrim,  and 
was  received  and  treated  there  with  all  ima- 
ginable refpecl.  His  great  learning  and 
Chriftian  temper,  together  with  that  lord's 
intereft  and  influence,  procured  him  alio 
the  particular  friendihip  of  the  bifhop  of 
that  diocefe ;  who,  together  with  his  me- 
tropolitan, without  demanding  any  confor- 
mity, gave  him  free  liberty  to  preach  in  the 
public  Church  in  that  town,  every  Lord's- 
day  in  the  afternoon.  And  it  is  faid,  that 
the  archbifhop,  in  a  pretty  full  meeting  of 
the  clergy,  told  them  frankly  that  he  would 
have  Mr.  Howe  have  every  pulpit,  where 
he  had  any  concern,  open  to  him;  in  which, 
at  any  time,    he  mould  be  free  to  preach. 

While  our  Author  remained  here  he 
manifested  a  truly  peaceable  and  Chriftian 
fpirit,  both  in  his  preaching  and  converfa- 
tion,  and  was  ufeful  to  many.  But  divine 
providence  did  not  fuffer  him  to  continue 

long 

and  freedom.  He  told  a  friend  afterwards  that  he 
never  in  all  his  life  faw  people  more  moved,  or  re- 
ceive the  word  with  greater  pleafure  :  and,  at  the 
fame  time  added  thefe  words  ;  "  If  my  miniftry  was 
"  ever  of  any  ufe,  I  think,  it  muft  be  then."  Very 
foon  after,  the  vefTel  went  off,  and  he  found  no 
il!  confequences  at  all  of  the  pains  he  had  taken  in 
fuch  circumftances.  p.  17.  fol.  edit.  &  p.  51—53= 
otf. 


(   XXXIX    ) 

long  in  thofe  parts,  but  foon  gave  him  an 
opportunity  of  exercifing  his  excellent  ta- 
lents in  a  larger  fphere.  For  upon  the  death 
of  Dr.  Lazarus  Seaman  (O),  he  had  an  invi-  , 
tation  given  him  to  come  and  fix  in  Lon- 
don by  a  part  of  his  congregation,  and  was 
earneftly  preffed  to  accept  of  their  call. 
There  wasfome  difference  among  them  about 
the  perfon  in  whom  they  mould  center ; 
fome  being  for  Mr.  Charnock  (P),  and  o- 
thers  for  Mr.  Howe.  Upon  which,  being 
earneftly  folicited  to  it,  he  refolved  to  make 
a  vifit  at  London,  that  he  might  view  and 
judge  of  things  upon  the  fpot :  Accordingly, 

b  4  with 

(O)  Dr.  Seaman,  who  was  a  very  learned  di- 
vine, was  fometime  Mafter  of  Peter-houfe  in  Cam- 
bridge, and  Reftor  of  Alhaliows  in  Bread-ftreet.  He 
was  one  of  the  Commimonersient  by  the  Parliament, 
to  treat  with  King  Charles  I.  in  the  ifle  of  Wight ; 
and  was  particularly  taken  notice  of  by  his  Majefty 
for  his  great  abilities,  which  he  difcovered  in  the  de- 
bates about  Church-government.  See  the  abridge- 
ment ot  Baxter's  life,  Vol.  II.  p.  16,  17.  2d  edit. 

(P)  Dr.  Calamy  who  deferves  as  much  com- 
mendation for  his  impartiality,  as  his  indefatigable 
diligence  in  collecting  memoirs  of  many  worthy 
men,  fays  of  Mr.  Charnock,  that  his  natural  parts 
were  excellent ;  for  he  had  flrong  reafon,  great 
judgement,  and  a  curious  fancy,  which  rarely  meet 
joined  together.  His  improvements  by  diligence  and 
induftry  were  unufual  ;  and  there  was  no  part  of 
learning,  of  any  moment,  into  which  he  had  not  an 
infight.  But  what  is  moft  to  be  admired  is,  that  his 
love,  it  is  faid,  was  as  large  as  his  knowledge,  for 
his  benevolence  was  univerfal.  Seethe  Abridgement 
of  Baxter's  life.  Vol.  II.  p.  56.  2d  edit. 


(XL    ) 

with  many  anxious  thoughts  of  mind  about 
the  event  of  this  affair,  which  he  pioufly 
committed  to  the  determination  of  divine 
providence,  he  entered  upon  his  voyage, 
and  arrived  fafe  at  London,  after  having 
been  live  years  in  Ireland.  Upon  mature 
confideration  he  accepted  of  the  call  that 
was  given  him,  and  fettled  there  j  and  made 
a  quiet  and  peaceable  ufe  of  King  Charles's 
indulgence  (Q  ),  preaching  to  a  confiderable 
and  judicious  auditory,  by  whom  he  was 

fingu- 

(QJ  In  the  beginning  of  the  year  1672,  King 
Charles,  finding  that  the  Nonconforming  were  nei- 
ther to  be  influenced  by  fevere  meafures  to  renounce 
their  principles,  nor  provoked  by  the  utmoft  hard- 
fhips  to  any  fedition,  which  was  an  advantage  their 
enemies  waited  for,  and  would  have  greatly  rejoiced 
in;  publifhed  his  declaration  of  indulgence  to  all 
proteflant  diffenters  to  have  their  public  meeting- 
houfes  :  provided  they  took  out  licences,  fet  open 
the  doors  to  all  comers,  and  preached  not  feditioufly, 
nor  againft  the  difcipline  or  government  of  the 
Church  of  England.  This  indulgence,  it  was  very  well 
•  known,  was  not  for  their  fakes,  but  to  pave  the  way 
for  the  like  toleration  for  the  papills  ;  and  therefore 
at  the  fame  time  that  fome  applauded  this  meafure, 
others  juftly  feared  the  confequences.  But  tho  this 
was  an  illegal  act  of  the  King,  who  thus  afiumed  a 
power  of  fufpending  penal  laws,  yet  it  is  not  to  be 
wondered  at  that  all  thofe  mould  be  glad  of  a  breath- 
ing time,  who  had  ftruggled  with  very  great  difficul- 
ties for  many  years.  It  is  remarkable  that  alderman 
Love,  a  city  member,  and  a  noted  "dhTenter,  de- 
clared at  that  time  in  the  Houfe,  that  he  had  much 
rather  ilill  go  without  their  defired  liberty,  that* 
have  it   in  a  way  fo  detrimental  to  the  nation, 


(    XLI    ) 

Angularly  refpected.  And  he  was  much 
efteemed,  not  only  by  his  brethren  in  the 
miniftry  among  the  diffenters,  but  alfo  by 
feveral  eminent  divines  of  the  Church  of 
England  ;  as  Dr.,  Whitchcot,  Dr.  Kidder, 
Dr.  Fowler,  Dr.  Lucas,  and  others :  whom 
he  often  converfed  with,  and  that  with 
great  freedom  and  familiarity.  And  tho 
he  was  foon  after  his  fettlement  in  London 
ingaged  in  a  controverfy  upon  a  very  diffi- 
cult fubject  concerning  "  the  reconcileable- 
"  nefs  of  God's  prefcience  of  the  fins  of 
<c  men,  with  the  wifdom  and  fincerity  of 
"  his  counfels  and  exhortations  -f ;  yet  he 
went  on  quietly  in  a  courfe  of  practical 
preaching  in  his  ftated  miniftry,  and  was 
very  ufeful  in  forwarding  many  in  their  way 
to  heaven. 

But  it  is  time  to  mention  fome  other 
treatifes,  which  our  excellent  Author  pub- 
limed,  fince  that  intitled,  The  Blessed- 
ness of  the  Righteous.  In  the  very 
year  in  which  he  fettled  in  Ireland,  to  wit, 
1 67 1,  he  publifhed  an  admirable  Difcourfe 
intitled,  The  Vanity  of  Man  as  mor- 
tal. It  has  been  the  judgement  of  many, 
as  Dr.  Calamy  obferves,  that  this  difcourfe 

is 

f  See  Dr.  Calamy's  Memoirs  of  the  life  of  Mr. 
Howe,   p.  22,  23.  fol.  edit.  &  p.  68,  &c.  o&. 


(    XLII    ) 

is  as  noble  a  piece  of  true  theological  orato- 
ry, as  can  eafily  be  met  with  (R). 

In  the  year  1674,  he  published  his  Trea- 
tife,  Of  Delighting  in  God  j  which 
was  the  fubftance  of  fome  Sermons  he  had 
preached  twenty  years  before  to  the  people 
of  Torrington,    with  fome    additions   and 

inlarge- 

(R)  In  the  preface  to  this  excellent  Treatife,  on  a 
curious  fubject,  there  are  many  fine  ftrokes  of  moving 
eloquence ;  wherein  he  (hews,  that  thofe  mould  be 
fcorned  as  traitors  to  the  race  of  reasonable  beings, 
and  as  bringing  a  (Kameful  difgrace  upon  their  fpecies, 
who  act  as  if  there  was  not  an  immortal  (late  ;  as  if  they 
were  made  for  no  other  purpofe,  than  to  eat  and  drink, 
and  injoy  the  pleafures  of  animal  life.  And  then  in 
the  Treatife  it  (elf  our  Author  (hews  the  vanity  of 
man,  confidered  only  as  a  being  for  this  world  ; 
which  is  done  in  fo  noble  a  ftyle,  and  with  fuch 
ftrength  and  grandeur  of  exprehion,  that  one  cried 
out  upon  the  reading  of  that  part  of  the  fubjecl ; 
"  As  Shakefpear  is  among  the  poets,  fo  is  Howe 
"  among  the  divines!"  Afterwards  an  inquiry  is 
made,  for  what  end  man  mud  be  fuppofed  to  be 
made,  if  there  is  no  future  (late?  from  whence  are 
(hewn  the  vanity  and  imperfection  of  fuch  a  creature 
with  refpect  to  his  lenfes,  reafon,  and  knowledge  of 
religion.  The  conclulion  therefore  upon  the  whole 
is  this ;  that  it  is  moft  repugnant  to  the  nature  of 
God  to  make  man  only  for  this  life,  and  that  cer- 
tainly there  muft  be  another  (late  hereafter.  To  which 
is  added  an  excellent  application  with  reference  to 
the  judgement  and  practice ;  together  with  wife  di- 
rections how  to  govern  our  fpirits ,  and  to  behave 
anfwerably  to  fo  great  an  expectation,  which Chrifhans 
have  of  a  glorious  immortality. 

The  event  of  providence  which  occafioned  this 
difcourfe  was  net  only  very  awful,  but  extremely  re- 
markable ;  of  which  an  account  is  given  in  the  pre- 
face, to  which  the  Editor  refers  the  reader. 


(    XLIII    ) 

inlargements.  He  dedicated  them  to  his 
old  friends,  the  inhabitants  of  that  town, 
by  a  mafculine,  but  at  the  fame  time  (as 
Dr.  Calamy  obferves)  moll  tender  and  af- 
fectionate epiftle  to  them  from  Antrim  :  in 
which  he  gives  fuch  an  account  of  himfelf, 
as  may  very  well  heighten  our  idea  of  him  ; 
and  make  every  good  man  wifh,  that  fuch 
a  noble  catholic  fpirit  as  his,  might  prevail 
more  among  all  the  parties,  into  which  the 
Chriftian  world  is  divided  (S). 

It  is  the  intention  of  thefe  memoirs  to 
take  as  little  notice  of  the  politics  of  the 
unhappy  reign  of  Charles  II.  as  poffible  ; 
but  the  affair  of  the  popifh  plot  is  too  me- 
morable to  be  paned  over  without  notice, 
which  alarmed  the  whole  body  of  the  na- 
tion j  and  had  a  happy  tendency  to  open 
the  eyes  of  fome,  who  found  they  had 
greatly  hurt  the  Proteftant  religion  by  per- 
fecting the  nonconformists  with  fo  great 
feverity.  This  infpired  them  with  more 
moderate  fentiments  in  general.  The  Houfe 

of 

(S)  As  the  Editor  did  not  propofeto  make  reflec- 
tions on  every  Treatife  cf  our  Author,  fo  he  defires 
to  be  excufed  from  attempting  to  give  an  account  of 
this,  which  is  prodigioufly  admired  by  many,  and 
efteemed  by  fome  of  Mr.  Howe's  admirers  as  the 
moft  delightful  of  all  his  works.  Befides,  he  perceives, 
if  any  thing  at  all  is  faid,  a  great  deal  muft ;  which 
would  fwell  this  volume  to  too  large  a  fize. 


(    XLIV    ) 

of  Commons  brought  in  a  bill  for  uniting 
his  Majefty's  Protectant  fubje&s  ;  and  tho 
they  were  not  able  to  go  through  with  it, 
yet  before  they  rofe  they  came  to  this  re- 
markable refolution,  that,  "  The  profe- 
"  cution  of  Proteftant  diffenters ,  upon 
**  the  penal  laws,  is  at  this  time  grievous 
"  to  the  fubjecl:,  a  weakening  the  Prote- 
*'  ftant  interefl,  an  encouragement  to  po- 
"  pery,  and  dangerous  to  the  peace  of  the 
"  kingdom." 

Mr.  Howe  in  his  frequent  converfation 
with  the  clergy,  and  with  perfons  of  quality 
and  difr.inc~r.ion,  in  thefe  critical  times,  dif- 
covered  upon  all  occaiions  a  very  peaceable 
and  healing  fpiritj  often  giving  it  as  his 
fenfe,  that  an  accommodation  of  matters  be- 
tween the  Church,  and  Proteftant  difTenters, 
would  be  the  moil:  effectual  way  to  keep  out 
popery.  And  indeed  this  being  a  feafonable 
time  to  bring  about  fo  defireablea  work  as  an 
union  among  Protectants,  there  was  a  ferious 
talk  of  a  comprehension;  and  of  accommodat- 
ing matters  between  the  Church,  and  dilTen- 
ters of  the  greater!:  latitude  and  moderation. 
But  all  foon  vanifhed  into  fmoke  and  came 
to  nothing  (T).  The  famous  bill  of  exclu- 
sion 

(T)  Upon  this  occafion,  Dr.  Calamy  tells   a  re- 
markable 


(    XLV    ) 

fion  being  thrown  out,  there  was  fuddenly  a 
ftrange  turn  of  affairs.  cc  The  Clergy  (fays 
<c  bifhop  Burnet)  flruck  up  with  zeal  for  the 
"  Duke's  fucceffion ;  as  if  a  popifh  King  had 
"  been  a  fpecial  bleffing  from  heaven,  to  be 
"  much  longed  for  by  a  Protectant  Church, 
"  They  like  wife  gave  themfelves  fuch  a 
"  loofe  againft  the  Nonconformists,  as  if 
"  nothing  was  fo  formidable  as  that  party. 

"So 

makable  ftory,  of  which  the  following  is  an  abftracl. 
While  thefe  things  were  in  agitation,  Mr.  Howe  had 
an  invitation  from  bifhop  Lloyd  to  come  and  dine 
with  him  next  day.  But  being  ingaged  that  day 
elfewhere,  his  lordfhip  fent  him  word  that  he  would 
meet  him  at  Dr.  Tillotfon's  the  dean  of  Canter- 
bury's. They  met  there  accordingly,  when  the  bi- 
(hop  told  him  that  the  reafon  why  he  defired  a  meet- 
ing with  him,  was  to  know  of  him,  what  he  thought 
would  fatisfy  the  Nonconformifts,  that  fo  they  might 
be  taken  into  the  Church.  Mr.  Howe  anfwered, 
that  he  could  not  pretend  to  fay  what  woulcHatisfy 
any  befides  himfelf,  for  that  all  had  not  equal  lati- 
tude in  fuch  matters.  The  bifhop  hereupon  prefTed 
him  to  give  his  judgement,  what  he  thought  would 
fatisfy  the  moft  ;  for,  fays  he,  I  would  have  the 
terms  fo  large  as  to  comprehend  the  moft  of  them.  Mr. 
Howe  told  him  that  he  thought  it  would  go  a  confi- 
derable  way  towards  it,  if  the  law  was  fo  framed, 
as  that  minifters  might  promote  parochial  reforma- 
tion. Why,  fays  the  bifhop,  for  that  reafon,  I  am 
for  taking  the  Lay-chancellors  quite  away,  as  being 
the  great  hindrance  of  reformation.  At  length  they 
agreed  to  meet  the  next  night  at  Dr.  Stillingfleet's, 
together  with  Dr.  Bates  ;  but  the  bifhop  never  came. 
That  very  night  (as  they  heard  the  next  day)  the 
bill  of  exclufion  was  thrown  out  of  the  Houfe  of 
peers,  by  a  majority  of  thirty  voices,  fourteen  of 
which  were  bifhops ;  which  put  an  end  to  all  fur- 
ther talk  about  a  comprehenfion. 


(   XLVI    ) 

"  So  that  in  all  their  Sermons,  popery  was 
"  quite  forgot,  and  the  force  of  their  zeal 
"  was  turned  almofr.  wholly  again  ft  the 
"  diffenters  *."  The  change  was  very 
great  even  in  fome  of  the  clergy,  who  be- 
fore fhewed  a  generous  and  catholic  fpirit  ; 
and  whofe  names,  notwithftanding,  ought 
to  be  had  in  everlafting  remembrance. 
The  dean  of  St.  Paul's  imployed  his  great 
talents  in  mewing  the  mifchief  of  fepara- 
tion,  and  in  confuting  the  arguments  in  the 
Irenicum  of  the  rector  of  Sutton ;  which, 
to  this  day,  have  been  unfwerable.  Even 
that  amiable  man,  and  found  Proteftant,  the 
bright  ornament  of  the  Church  and  age  in 
which  he  lived,  Dr.  Tillotfon,  advanced 
this  notion  in  a  Sermon  preached  at  court ; 
that  "  No  man  is  obliged  to  preach  againft 
rt  the  religion  of  a  country,  tho  a  falfe  one, 
cf  unlefs  he  has  a  power  of  working  mira- 
"  cles  (V)." 

In 

*  Hiftory  of  his  own  times.  Vol.  I.  p.  501. 

(V)  The  Sermon  here  alluded  to  was  preached  in 
1680  from  Jolhua  xxi v.  15.  intitled,  "  The  Prote- 
<c  ftant  religion  vindicated  from  the  charge  of 
ci  novelty.",  King  Charles,  as  we  are  informed,  flept 
moft  part  of  the  time  while  the  Sermon  was  de- 
livered. As  foon  as  it  was  over  a  certain  nobleman 
ftept  to  him,  and  faid,  'tis  pity  your  Majefty  flept ; 
for  we  had  die  rarefl  piece  of  Hobbifm  that  ever  you 
heard  in  your  life.  Ods  fifh  then,  fays  the  King,  he 
(hall  print  it }  and  immediately  fent  his  command  to 

the 


(     XLVII    ) 

In  fhort,  great  was  the  warmth  and  vio- 
lence of  thefe  times.  The  diffenters  were 
profecuted  with  great  zeal  both  in  city  and 
country.  Penal  laws  of  ancient  date,  as 
well  as  modern,  were  rigor  oufly  put  in  ex- 
ecution ;  the  abolishing  of  which  (God  be 
praifed)  was  one  of  the  blefled  effects  of  the 

glorious 

the  dean  to  print  the  Sermon.    When  it  came  from 
the  prefs,  the  dean  fent  it  as  a  prefent  to  Mr.  Howe, 
as  he  ufually  did  moft  of  the  things  which  he  printed. 
Mr.  Howe   immediately  perufed  it,  and  was  con- 
cerned to  find  a  notion  in  it  of  fo  ill  a  tendency. 
Upon  which    in  a    long  letter    he  freely  expoftu- 
lated  with  the  dean  for  giving  fuch  a  wound  to  the 
reformation  ;    and   expreffed  how    much    he    was 
grieved,  that  in  a  Sermon  againft  popery,  he  mould 
plead  the  popifh  caufe  againft  all  the  reformers,  who 
were  of  another  mind.     The  dean  having  perufed 
the   letter  fignified  to  Mr.  Howe  his  willingnefs  to 
talk  that  matter  freely  over.     Accordingly  they  a- 
greed  to  go  into  the  country  that  day,  and  dine  with 
the  lady  Falconbridge  ;  and  as  they  were  travelling 
along  in  the  chariot,  Mr.  Howe  read  over  the  letter 
to  the  dean,   and  inlarged  upon  the  contents.   The 
good  man  at  length  fell  to  weeping  freely,  and  faid, 
that  this  was  the  moft  unhappy  thing  that  had  of  3 
long  time  befallen  him.     I  fee   (fays  he)  what  I  have 
offered  is  not  to  be  maintained.     And  then  added, 
by  way  of  apology,  that  he  had  but  little  notice ; 
that  this  text  offered  it  felf,  and  he  thought  the  no- 
tion rcfulted  from  it :  and  (fays  he)  immediately  after 
preaching  it,   I  received  a  command  from  the  King 
to  print  the  Sermon,  and  then  it  was  not  in  my  power 

to  alter  it. This  ftory  is  related  in  order  to 

do  honour  to  the  memory  of  this  great  and  excel- 
lent man,  who  was  fo  open  to  convicYion  ;  and  alfo 
becaufe  the  Editor  has  known  it  confidently  denied 
by  a  dignified  divine  that  there  is  any  fuch  notion  in 
Ail  the  printed  works  of  Dr.  Tillotfon. 


(    XLVIII    ) 

glorious  revolution.  In  truth  the  Church 
of  England  became  a  dupe  to  that  of  Rome; 
and  what  made  the  cafe  more  melancholy 
was,  that  fhe  feemed  not  to  perceive  it, 
till  it  had  like  to  have  been  too  late.  Not 
that  there  were  wanting  difcerning  perfons, 
who  faw  through  the  artifice  of  the  court, 
which  did  all  it  could  to  fet  Proteftants  at 
variance;  churchmen  againft  diffenters,  and 
diffenters  againfl:  churchmen,  for  their  mu- 
tual deftruction ;  that  fo  the  Duke's  reli- 
gion, who  now  triumphed  over  his  ene- 
mies, might  be  the  more  eafily  eftablifhed. 
At  this  juncture  Mr.  Howe  publifhed  a  dif- 
courfe  of  Thoughtfulness  for  the 
morrow,  dedicated  to  the  lady  Anne 
Wharton,  who  had  exprelfed  a  defire  of 
feeing  fomething  written  on  that  fubject ; 
to  which  is  added,  an  appendix,  concern- 
ing the  immoderate  defire  of  knowing  things 
to  come  (W).     This  was  a  very  feafonable 

difcourfe, 

(W)  In  the  dedication  of  this  veryufeful  difcourfe 
to  her  ladyfhip  is  ftiewn  the  fame  excellent  fpirit, 
that  fo  often  appears  in  our  Author's  works  :  a  fpirit, 
which  if  it  had  but  univerfally  prevailed,  would  have 
prevented  any  acls  of  uniformity,  penal  laws,  divi- 
sions, fchifmatical  attachments,  or  feparations  ;  in 
fhort,  every  thing  that  naturally  flows  from  a  fpirit  of 
perfecution  or  uncharitablenefs.  "  It  was  faid  (fays 
'*  he)  by  one  that  was  a  great  and  early  light  of  the 

**  Chriftian  Church,  That  is  not  philofophy,   which 

««  i$ 


(    XLIX    ) 

difcourfe,  and  had  a  happy  tendency,  in 
thofe  gloomy  times,  to  compoie  the  minds 
of  good  men,  and  to  incourage  them  tc  to 
"  trull  God  chearfully  ( as  the  Author 
"  himfelf  expreffes  it  )  with  the  govern- 
"  ment  of  this  world,  and  to  live  in  the 
"  joyful  hope  and  expectation  of  a  better." 
In  1682,  things  were  much  in  the  fame 
ftate,  as  the  year  before ;  and  fo  likewife 
in  the  year  following,  when  the  fevereft 
of  the  penal  laws  againfr,  nonconformifts 
were  put  in  execution,  notwithstanding  the  fa- 
mous refolution  of  the  Houfe  of  Commons 
before  mentioned.  But  efpecially  thofe,  who 
had  fignalized  their  zeal  for  liberty  and  the 
Proteftant  religion,  were  marked  out  for 
examples  of  a  peculiar  vengeance.     And 

isprofeffed  by  this  or  that  fecft,  but  that  which  is 
true  in  all  fects  ;  fo  nor  do  I  take  that  to  be  reli- 
gion, which  is  peculiar  to  this  or  that  party  of 
Chriftians  (many  of  whom  are  ready  to  fay,  here 
is  Chrift,  and  there  is  Chrift,  as  if  he  was  divided) 
but  that  which  is  according  to  the  mind  of  God 
among  them  all."  There  are  feveral  inftances  6£ 
a  fine  imagination  in  this  little  Treatife,  which  It 
were  eafy  to  point  out  to  the  reader.  The  Author's 
flyle  is  often  charged  with  having  long  periods,  but 
yet  it  is  remarkable,  that  in  fome  of  his  difccurfes 
there  is  a  great  deal  of  the  laconic,  and  particularly 
in  this  ;  which  abounds  with  a  great  variety  of  ufe- 
ful  maxims,  that  deferve  to  be  treafured  up  in  the 
memory,  and  quoted  with  applaule,  as  much  as  the 
fineft  maxims  and  dyings  of  the  Ancients,  which  are 
juftly  admired. 

Vol.  I.  c  in 


( «. ) 

in  facr.  fome  of  the  belt  blood  was  poured 
oat,  as  a  lacrince,  to  appeafe  the  wrath  of 
the  Duke  of  York  ;  particularly  that  of  a 
moil  illuftrious  ornament  of  the  Engliih  no- 
bility, William  Lord  Ruffel,  who  was  be- 
headed on  July  20,  1683.  This  is  the 
rather  mentioned  becaufe  Dr.  Calamy  has 
p refer ved  an  excellent  letter,  which  Mr. 
Howe  wrote  upon  that  melancholy  occa- 
fion  to  the  mournful  widow,  his  lady ; 
which  is  too  long  to  be  inserted  here  (X). 

In  the  year  1684,  Mr.  Howe  publifhed 
a  little  pathetic  piece,  intitled,  The  Re- 
deemer's TEARS  WEPT  OVER  LOST 
souls  (Y.)  In  which  year  alfo  feveral  warm 
things,  of  a  very  different  tendency,   came 

from 
(X)  The  letter  here  alluded  to  takes  up  about  6 
pages  folio,  and  about  18  octavo,  p.  27  —  33.  ^°^  & 
p.  83 — 102.  ocl. 

(Y)  This  is  one  of  the  mod  moving  and  pathe- 
tic of  all  Mr.  Howe's  Difcourfes,  and  not  without 
reafon  is  very  much  admired  by  thofe,  who  have  a 
tafte  for  his  writings.  There  is  alio  an  appendix  to 
it,  in  which  are  feme  excellent  thoughts  concerning 
the  blafphemy  againfl  the  Holy  Ghoft  ;  and  the  quef- 
tnn,  How  God  is  faid  to  will  the  falvation  of  them 
that  periih  ?  is  fo  well  ftated  and  confidered,  that  no- 
thing more  perhaps  needs  to  be  faid  upon  the  fubjeel, 
in  order  to  give  fatisfaclion  to  every  reafonable  and 
ferious  Chriftian.  There  are  indeed  feveral  curious 
inquiries,  which  (the  Editor  humbly  begs  leave  to 
fey)  younger  ftudents  would  do  well  thoroughly  to 
unuerftand,  for  the  regulation  of  their  fentiments  on 
this  head,  and  to  direct  thcui  in  their  exhortations  to 
finners  to  comply  with  the  terms  of  the  Gofpel,  which 


is 


( « )  , 

from  the  prefs;  particularly  a  letter  pub- 
limed  bybifhop  Barlow  of  Lincoln,  for  put- 
ting in  execution  the  laws  againfr.  diffen- 
ters.  In  anfwer  to  which  Mr.  Howe  fent 
his  lordfhip  a  free  letter  by  the  poft,  a 
copy  of  which  the  doctor  has  inferted  in 
his  memoirs  *. 

The  diffenters  were  now  run  down  uni- 
verfally,  and  hardly  any  one  durfl  fpeak  or 
write  in  their  favour;  and  the  profpects 
Mr.  Howe  had,  together  with  many  others, 
with  refpect  to  the  public,  grew  every  day 
more  and  more  gloomy.  He  therefore 
readily  accepted  of  an  invitation  given  him 
by  the  lord  Wharton  to  travel  with  him  into 
foreign  parts.  But  being  obliged  to  go 
away  filently  with  his  lordfhip,  he  could 
not  take  a  folemn  leave  of  his  friends  as 
he  could  have  wifhed,  but  he  made  them 
ample  amends  by  an  excellent  epiftle  which 
he  lent  to  them  from  the  other  fide  the  wa- 
ter, in  which  he  fhews  the  great  and  ten- 
der affection  he  had  for  them,  and  the 
warmer!  zeal  imaginable  for  their  eternal 
welfare  j\ 

c  2  In 

is  fo  great  a  part  of  the  minifterial  office,  but  is  not 
always  managed  in  the  moft  prudent  manner,  for  want 
of  having  confident  fentiments  of  thofe  things  on 
which  their  exhortations  are  fuppofed  to  be  grounded. 

*  P.  34,— 37.  fol.     p.  104,-1 12.  oct. 

f  P.  37,-41.  fol.  p.  113,-125.  ea. 


(  t"  ) 

In  the  courfe  of  his  travels  with  this  no- 
ble lord,  Mr.  Howe  had  the  fatisfaction  of 
feeing  divers  noted  places,  and  converting 
freely,  not  only  with  a  number  of  learned 
papifts,  but  feveral  Proteflant  divines,  both 
Lutherans  and  Calvinifts,  and  making  a  va- 
riety of  remarks  for  his  own  ufe.  But,  in 
the  mean  time,  he  was  not  a  little  affected 
with  the  melancholy  tidings  of  the  fwift 
advances  they  were  making  in  England  to- 
wards popery  and  ilavery,  which  he  molt 
heartily  lamented,  as  well  as  the  hardfhips 
and  fe verities,  which  his  nonconforming 
brethren  met  with  in  particular.  Having 
therefore  no  incouragement  to  think  of  re- 
turning home,  while  affairs  were  in  fuch  a 
pofture,  he  at  length  took  a  houfe  at  U- 
trecht  in  1686,  and  refided  there  for  fome 
time  j  and  had  the  earl  of  Sutherland  and 
his  countefs,  and  fome  Englifh  gentlemen, 
together  with  his  two  nephews,  Mr.  George, 
and  Mr.  John  Hughes,  boarding  with 
him  (Z).  He  took  his  turn  of  preaching 
at  the  Englifli  Church  in  that   city,  with 

Mr. 

(Z)  The  former  of  whom  was  afterwards  the  dif- 
fcnting  minifter  at  Canterbury,  and  the  latter  at  Ware, 
in  Hcrrfordfhire,  for  many  years  ;  both  of  them  per- 
form of  diftinguiihed  character  :  and  who  for  their 
fxemplary  piety,  and  eminent  abilities  are  remem- 
bered with  honour  to  this  dav. 


( "»  ) 

Mr.  Mead  and  others,  who  were  there  at 
the  fame  time  ;  and  generally  preached  on 
the  Lord's-days  in  the  evening  in  his  own 
family.  And  there  being  feveral  Engliih 
iludents  then  at  that  univerfity,  Mr.  Howe 
waspleafedto  give  them  his  particular  inftruc- 
tions  and  advice,  which  fome  have  owned  to 
have  been  of  no  fmall  advantage  to  them. 

There  were  many  other  worthy  perfons 
of  the  Britifh  nation  there,  and  in  the  uni- 
ted provinces  j  by  whom  Mr.  Howe  was 
much  reipected,  while  he  was  in  thofe 
parte.  Among  other  perfons  of  diitinction 
who  vifited  him  Dr.  Burnet  was  one,  who 
was  afterwards  bifhop  of  Salisbury  j  with 
whom  he  had  a  great  deal  of  free  conver- 
fation  upon  a  variety  of  fubjects  (A).  And 
fo  great  was  his  reputation  while  he  re- 
mained 

(A)  "  Once  difcourfing  of  nonconformity  the  Dr. 
"  told  our  Author,  that  he  was  apprehenfive  it  could 
"  not  fubfift  long,  but  that  when  Mr.  Baxter,  Dr. 
"  Bates,  and  he,  and  a  few  mere  were  once  laid  in 
**  their  graves,  it  would  fink,  and  die,  and  come  to 
"  nothing."  Mr.  Howe  replied,  that  that  muft  be  left 
to  GoD,tho  at  the  fame  time  he  intimated  that  he  had 
different  apprehenfions  ;  and  did  not  reckon  it  to  der 
pend  upon  perfons  but  upon  principles,  which  when 
taken  up  upon  good  grounds,  approved  upon  fearch, 
could  not  be  laid  afide,  by  men  of  confeience.  It 
is  a  little  furprizing  that  Dr.  Burnet  mould  judge  fo 
ill,  and  that  feveral  years  after  he  Ihould  tell  Dr.  Ca- 
lamy,  when  he  vifited  him  once  at  his  palace  in  Sa- 
rum,  that  it  was  not  only  his,  but  the  common  ap^ 
c  3  prehcnfion 


( w ) 

mained  in  Holland  that  the  Prince  of  O- 
range  (who  was  foon  after  the  glorious  iri* 
ftrument  of  delivering  thefe  nations)  did 
him  the  honour  to  admit  him  feveral  times 
into  his  prefence,  and  difcourfed  with  him, 
with  great  freedom.  And  he  ever  after  re- 
tained a  particular  refpect  for  him. 

In  the  mean  time  King  James  was  mak- 
ing quick  advances  towards  the  deilruction 
of  the  Protectant  religion,  and  the  liberties 
of  England.  But  in  the  year  1687,  for 
reafons  of  ftate,  and  the  better  to  favour  his 
grand  fcheme,  he  published  his  declaration 
for  liberty  of  confcience  5  which  the  DifTen- 
ters  accepted  of  indeed,  but  the  greateft  and 
bell:  part  of  them  wifely  refufed  to  concur 
in  an  addrefs  of  thanks  to  his  majefty  for 
that  indulgence.  Upon  this  turn  of  af- 
fairs Mr.  Howe  returned  to  his  flock  in 
London  upon  their  earneft  requeft.  But  be- 
fore he  left  Holland,  he  thought  it  proper 
to  wait  on  the  Prince  of  Orange,  who 
wifhed  him  a  good  voyage,  and  advifed  him 

tho 

preher.fion  of  the  great  men  of  the  Church,  that  non- 
conformity would  have  been  only  res  unius  aetatis ; 
fince,  as  the  Doctor  judicioufly  obferved,  that  as  long 
as  the  fpirit  of  imposition  continued,  it  was  reafonable 
to  expecl  that  feme  would  think  themfelres  obliged 
to  ftand  up  for  a  generous  liberty,  the  doing  of  which 
may  be  very  confiftent  with  all  that  charity  and  bro- 
therly love,  that  is  required  either  by  reafon  or  Scrip- 
ture *.  *  p.  42.  fol.  &  p.  127  —  130.  odl. 


(     IV    ) 

tho  he  and  his  friends  made  ufe  of  the  li- 
berty granted  by  King  James,  yet  to  be 
very  cautious  of  addrefling,  and  to  ufe  his 
utmoft  influence  in  order  to  the  reltraininor 
others  5  which  he  readily  promifed,and  was 
as  good  as  his  word. 

Upon  his  return  into  his  own  country, 
which  was  in  May  this  year,  he  was  re- 
ceived with  great  joy  by  his  old  friends  and 
brethren,  and  returned  with  pleafure  to  the 
exercife  of  his  rnininxy.  He  was  thankful 
for  a  little  breathing  time,  and  indeavoured 
to  improve  it  to  the  beft  purpofes,  and  to 
preferve  himfelf  and  others  from  the  fnares 
that  were  laid  for  them  (B).  For  notwith- 
standing 

(B)  The  diffenters  have  often  been  feverely  re- 
flected upon  for  defigning  to  favour  the  intereft  of 
popery  againft  the  Church  of  England  at  this  time, 
merely  becaule  a  few  weak  perfons,  or  fome  who  had 
received  favours  from  the  court,  agreed  to  an  addrefs 
of  thanks  for  this  indulgence,  and  to  declare  their 
approbation  of  the  King's  difpenfing  power.  But 
after  all  the  calumnies  thrown  out  againft  them  in  ge- 
neral, it  is  well  known  that  they  as  a  body,  abhorred 
the  meafures  of  the  court;  and  as  bifhop  Burnet  owns, 
"  They  faw  through  the  defign  of  the  papifts,  which 
C(  was  to  fet  them  now  as  much  againft  the  Church 
"  of  England,  as  before  they  had  fet  the  Church  of 
cc  England  againft  them,  f"  It  is  not  to  be  thought 
that  any  man  in  his  fenfes  could  be  ib  fhipid  as  to 
imagine,  that  this  indulgence  flowed  from  any  regard 
or  affection  for  them.  Every  one  faw  that  it  was  an 
artful  defign  to  ingage  them  to  approve  of  the  King's 
difpenfing  power  ;  that  is,  to  make. him  a  compliment 
c  4  of 

f  Vol.  i.  p.  673. 


(  iVi  ) 

ftandlng  the  great  indeavours  made  ufe  of 
to  draw  in  the  diffenting  minifters  to  ap- 
prove the  meafures  of  the  court,  Mr.  Howe 
in  all  their  meetings,  which  were  held  a- 
mong  them  to  consider  of  their  own  be- 
haviour in  this  juncture,  always  declared 
againft  approving  the  difpenfing  power, 
and  every  thing  that  could  give  the  papifls 
any  amltance  in  the  carrying  on  their  de- 
iigns.  And  confidently  with  himfelf,  when 
he  was  clofeted  in  his  turn  by  King  James, 
and  difcourfed  with  about  this  affair,  which 
his  majefty's  heart  was  .fo  much  fet  upon, 
he  bravely  replied  ;  that  he  was  a  minifter 
of  the  Gofpel,  and  it  was  his  province  to 
preach,  and  indeavour  to  do  good  to  the 
fouls  of  men  :  but  that  as  for  meddling  with 
ffate  affairs,  he  «was  as  little  inclined,  as  he 
was  called  to  it,  and  begged  to  be  excuf- 
cd  (C). 

But 

of  their  liberties  and  congratulate  him,  as  it  were, 
upon  his  victory  over  all  the  Laws  of  England. 

(C)  Dr.  Calamy  has  fet  the  conduct  of  the 
di  (Tenters  in  this  regard  in  a  clear  and  very  good 
light,  in  p.  43 — 46.  fol.  &  p.  132—142.  oct.  To 
which  is  added  an  account  of  the  converfation  be- 
tween Mr.  Howe  and  Dr.  Sherlock,  who  afked,  what 
he  thought  the  diffenters  would  do,  fuppofing  the 
preferments  of  the  Church  lhould  become  vacant, 
and  an  offer  mould  be  made  of  filling  them  out  of 
tneir  number  ? 


(    LVII    ) 

But  now  came  on  the  glorious  revolu- 
tion ;  by  which  means  the  fears  of  all  true- 
born  Englishmen,  and  Proteftants,  were  at 
once  blown  over.  .  On  this  happy  occafion, 
the  dilfenting  minifters  waited  in  a  body  on 
the  Prince  of  Orange,  and  were  introduced 
by  the  lords  Devonfhire,  Wharton,  and 
Wiltshire  5  at  which  time  Mr.  Howe  in 
the  name  of  the  reft  made  a  handfome 
fpeech  to  his  Highnefs.  To  wThich  the 
Prince  replied,  that  as  he  came  on  purpofe 
to  defend  the  Proteftant  religion,  he  would 
do  his  utmoft  ftill  to  defend  it  and  to  pro- 
mote a  firm  union  among  Protectants.  And 
without  queftion  the  Prince  was  fincere, 
and  really  incouraged  the  defign  which  was 
foon  after  fet  on  foot  for  a  comprehenfion 
and  an  indulgence.  But  great  was  the  fur- 
prize  to  fee  fo  ftrenuous  an  oppofition  to 
this  glorious  defign,  particularly  from  thofe, 
who  in  their  fright  and  diftrefs  were  ready 
to  promife  every  thing  to  the  diflenters, 
provided  they  would  but  join  them  in  their 
efforts  to  fave  the  Church  of  England,  and 
the  liberties  of  the  nation.  Upon  this  oc- 
cafion Mr.  Howe  drew  up  an  excellent  pa- 
per, but  too  long  to  be  inferted  here,  in- 
titled,    "  The  cafe  of  the  Proteftant  diffen- 

"  ters, 


(    L1HU    ) 
ec  ters,  yeprefented  and  argued  >"  which  is 
well  worthy  of  every  man's  perufal  -f\ 

However  at  laft,  though  the  compre- 
henflon  affair  came  to  nothing,  yet  the  -me- 
morable act  of  toleration  received  the  royal 
affent  on  May  24,  1689,  which  repealed 
the  •  penal  laws  againft  diflenters ;  with 
which  they  were  contented  and  thankful, 
tho  fom^  others  were  very  much  difpleafed. 
It  is  true,  it  was  faid  by  a  certain  party  fe- 
veral  years  afterwards,  that  it  was  an  unrea- 
fonable  law,  and  ftrongly  infinuated  that  it 
ought  to  be  repealed.  But  the  late  lord 
chancellor  King,  Cowper,  and  other  great 
lawyers,  on  a  folemn  occafion  maintained, 
that  it  was  one  of  the  principal  happy  con- 
fequences  of  the  revolution  j  wifely  calcu- 
lated for  the  fupport  of  the  Protectant  in- 
tereft  ;  reafonable  in  it  felf ;  and  to  be  re- 
quired from  the  legillators,  as  they  were 
Chriftians,  and  men  profeffing  humanity 
and  good-will,  towards  one  another.  But 
in  order  to  prevent  mutual  flights  and  dan- 
gerous extremes,  Mr.  Howe,  very  prudent- 
ly, foon  after  the  toleration  act  paffed, 
publifhed  another  meet  of  paper,  which 
is  intitled  thus  j  "  Humble  requests  both 
"  to  conformifts  and  diflenters,  touching 

<f  their 
f  See  p.  48—53.  fol.  p.  146—162.  o£i. 


(  w*  ) 

l<  their  temper  and  behaviour  toward  each 
<c  other,  upon  the  lately  palled  indul- 
"  gence.  (D).  Whatever  effect  this  addrefs 
to  Englifh  Proteftants  in  general  had  in 
reality,  it  mufl  be  owned  to  be  wifely 
calculated  to  promote  a  good  temper  a- 
mong  them;  and  to  prevent  thofe  evil 
confequences  of  their  running^into  extremes, 
that  might  tend  to  weaken  that  interefr, 
which  it  was  the  defign  of  the  indulgence 
to  ftrengthen,  and  eftabliih  on  firm  foun- 
dations. 

But  foon  after  this,  urfhappy  differences 
arofe  among  the  diffenters  themfelves ;  oc- 

caiioned 

(D)  The  Doctor  fays  very  juftly,  that  this  paper 
deferves  to  be  preferved  to  posterity  ;  and  according- 
ly it  is  infei  ted  in  his  Memoirs  of  the  life  of  our 
Author,  p.  54 — 59.  fol.  p.  165 — 180.  oct.  But  the 
Editor  begs  leave  to  rectify  a  fmall  miftake,  which 
the  learned  Collector  of  thefe  memoirs  might  eafily 
fall  into  ;  who  fays  (in  a  marginal  note)  that  Mr. 
Henry,  in  his  fhort  account  of  the  life  of  Mr.  Stret- 
ton,  afcribes  this  paper  to  that  Gentleman  ;  and  that 
he  intimates  he  had  it  from  a  near  relation  of  his, 
that  he  was  the  Author  of  it.  Now  that  this  paper 
was  Mr.  Howe's  one  may  eafily  believe,  from  what 
Dr.  Calamy  tells  us  of  the  afiurance  his  family  had 
given  him,  that  he  was  the  real  Author  of  it;  and 
not  only  fo,  but  the  ftyle  alone  is  almofc.  a  demonstra- 
tive proof  that  he  was  fo.  But  the  paper  Mr.  Henry 
fpeaks  of,  and  afcribes  to  Mr.  Stretton,  is  the  other 
lately  taken  notice  of;  to  wit,  <c  The  cafe  of  the 
"  Proteftant  diffenters  reprefented  and  argued. " 
Whether  Mr.  Stretton  was  the  Author  of  that  paper 
is  another  queftion  ;  which  the  Editor  pretends  not 
to  determine, 


(    LX    ) 

cafioncd  in  fome  meafure  by  an  attempt  to 
bring  about  an  union  between  the  prefby- 
terians,  and  thofe  of  the  congregational 
perfuafion.  Thefe,  already  too  violent,  were 
yet  heightened  by  the  debates,  that  followed 
upon  the  reprinting  Dr.  Crifp's  works,  whofe 
principles  are  very  well  known.  It  mull 
be  conferled  that  thefe  contentions  not  only 
expofed  them  to  the  ridicule  of  their  ene- 
mies, but  were  difhonourable  to  the  Chri- 
stian name.  Pudet  hcec  opp?'obria  nobis  &c  ! 
and  happy  would  it  be  if  they  could  for 
ever  be  buried  in  oblivion,  and  never  re- 
vive any  more  among  us !  However  at- 
tempts to  moderate  matters  and  to  prevent 
them  from  coming  to  extremities  were  not 
wanting,  in  which  Mr.  Howe  had  a  large 
/hare  in  common  with  feveral  of  his  bre- 
thren. And  particularly  about  this  time,  in 
the  year  1693,  he  published  two  Sermons 
preached  at  the  merchants 's  lecture  in  Broad- 
ilreet,  intitled,  The  carnality  of 
Christian  contentions.  The  preface 
to  thefe  difcourfes  breathes  fo  heavenly  a 
charity  and  concern  for  the  truly  Chriftian 
interefl:,  that  (as  Mr.  Spademan  tells  us)  a 
very  eminent  divine  of  the  eftablifhed  Church 
didprofefs  a  willingnefs  to  lay  down  his  own 
life,  if  fuch  a  ftate  of  things  as  is  there  de- 

fcribed, 


(  lxi  ) 
(bribed,  might  obtain  among  Chriflians(E). 
But  no  reafonings,  expostulations,  or  com- 
plaints, would  avail  to  extinguish  the  flame 
that  was  kindled.  At  length  there  was  an 
attempt  formed  in  1694  to  exclude  the  late 
Dr.  Williams  out  of  the  lecture  of  Pinner's- 
hall ;  which  occasioned  a  new  Tuefday 
lecture  to  be  fet  up  at  Salter's-hall,  in  which 
Dr.  Bates,  Mr.  Howe,  Mr.  Alfop,  bore 
Mr.  Williams  company,  and  the  other 
two,  who  continued  at  Pinner's-hall,  name- 
ly, Mr.  Mead,  and  Mr.  Cole,  had  four 
more  joined  to  them.  After  this,  no  fur- 
ther attempts  were  made  for  a  coalition,  but 
the  heat  and  ftrangenefs  abated  by  degrees, 
and  they  learned  to  keep  up  a  friendly  cor- 
refpondence  with  each  other,  making  al- 
lowance for  a  diverlity  of  fentiments  j 
but  acting  in  concert  in  all  matters  of 
public  concernment,  which  was  by  ex- 
perience found  to  be  much  more  com- 
fortable 

(E)  Dr.  Cal  amy  has  given,  in  p.  61 — 63.  fol. 
p.  186-194.  oft  fo  large  an  account  of  this  pre- 
face, and  of  the  difcourfes  themfelves,  that  there  is 
no  room  for  the  Editor  to  add  any  thing  more ;  tho' 
they  cannot  be  too  much  recommended  ;  in  as  much 
as  the  fame  noble  fpirit,  that  runs  through  all  his 
works,  in  a  particular  manner  appears  in  this  little 
piece  ;  which  alfo  contains  a  pathetic  account  of  the 
miferable  confequences  of  contentions  among  Chri- 
ftians,  and  his  grand  idea  of  the  unity  of  the  catho- 
lic Church  of  Chrift. 


(  lxii  ) 

fortable,  than  the  continuance  of  jftrife  and 
contention,  which  tends  to  confufion  and 
every  evil  work. 

However  the  diffenters  were  not  the 
only  party  of  Chriftians,.  who  were  Gran- 
gers to  harmony  and  peace  j  for  at  that  time 
there  were  very  unhappy  and  warm  de- 
bates among  fome  eminent  divines  of  the 
Church  of  England,  about  the  doctrine  of 
the  Trinity :  all  which  together  tended  to 
expofe  the  religion  of  Proteftants  to  the 
fcorn  of  the  common  enemy,  and  kindled 
fuch  a  flame  as  was  not  extinguifhed  till  af- 
ter feveral  years.  Different  explications  of 
that  doctrine  had  been  published  by  Dr. 
Wallis,  Dr.  Sherlock,  Dr.  South,  and  Dr. 
Cudworth,  and  others  j  and  a  certain  wri- 
ter publifhed  "  Confiderations  on  thofe  ex- 
<c  plications  :"  which  occafioned  Mr.  Howe 
in  1694,  to  publifh  a  tract  intitled,  "  A 
u  calm  and  fober  inquiry  concerning  the 
<£  poffibility  of  a  Trinity  in  the  Godhead, 
<c  in  a  letter  to  a  perfon  of  worth."  To 
which  were  added  fome  letters  formerly- 
written  to  Dr.  Wallis,  on  the  fame  fubject. 
Thus  Mr.  Howe  was  unhappily  drawn  into 
a  controverfy  ;  and  if  he  pleafed  fome,  he 
difobliged  others,  who  greatly  refpected 
him  :  and  there  were  not   wanting  fome 

perfonSj 


'(    LXIII    ) 

perfons,  who  were  ready  to  charge  him 
with  downright  herefy;  which  is  often  the 
fate  of  the  belt,  of  men,  and  of  the  greater!: 
worth  and  character  (F). 

But  another  great  debate  arofe  about  oc- 
cafional  conformity  which  made  a  great 
noife  in  the  world,  and  produced  very  bad 
confequences.  It  begun  not  till  towards 
the  end  of  King  William's  reign ;  but 
lafted  feveral  years,  and  in  fome  fenfe 
may  be  faid  to  continue  to  this  day.  Mr. 
Howe  had  all  along,  from  his  firfr,  quitting 
his  Church  upon  the  taking  place  of  the 
act  of  uniformity,  carried  himfelf  with ' 
great  calmnefs  and  moderation  ;  and  had 
openly  declared  for  this  occaiional  confor- 
mity, even  before  it  was  a  necelfary  quali- 
fication, for  a  place  in  the  magiflracy,  to 
communicate  with  the  eftabliihed  Church. 
And  he  was  not  lingular  in  this  refpect,  for 
many  of  his  brethren  were  of  the  fame  fen- 
timents.  But  when  the  chief  magiftrate 
in  the  city  of  London  had  the  regalia  car- 
ried to  a  diffenting  congregation  it  occaiioned 

no 

(F)  If  the  reader  is  curious  to  know  what  (hare 
Mr.  Howe  had  in  this  controverfy,  he  is  referred  to 
the  memoirs  of  his  life,  p.  65 — 68.  foi.  &  p.  198 — 
209.  oct.  Wherein  the  Doctor  has  alfo  given  a  ihort 
account  of  our  Author's  fentiments  on  this  intricate 
fubjecl,  which  it  is  not  necelfary  for  the  Editor  to 
transcribe  or  abridge. 


(    LXIV    ) 

no  fmall  clamour.  And  when  a  little  after, 
Sir  Thomas  Abney,  who  was  a  worthy 
member  of  Mr.  Howe's  congregation,  (than 
whom  none  ever  filled  the  chair  of  the  city 
with  greater  honour)  went  in  the  year  of 
his  mayoralty  1701,  to  the  public  worfhip 
of  God,  fometimes  in  the  eftablifhed 
Church,  and  fometimes  among  the  diflen- 
ters,  an  angry  pamphlet  was  publifhed  on 
this  occafion,  intitled,  "  An  inquiry  into 
"  the  occafional  conformity  of  the  diflen- 
"  ters."  In  which  this  practice  was  re- 
prefented  as  very  fcandalous,  and  a  preface 
was  prefixed  to  Mr.  Howe,  who  was  called 
upon  either  to  vindicate  it,  or  declare  againft 
it.  Mr.  Howe,  perceiving  the  Author  of 
the  Inquiry  to  be  of  a  warm  temper,  con- 
tented himfelf  with  publiming  a  fhort  re- 
ply, an  account  of  which  it  is  not  necef- 
fary  at  this  time  to  give.  But  the  debate 
grew  hotter  and  hotter,  and  men  of  the 
greaten:  latitude  and  moderation  were  the 
objects  of  the  fupreme  averfion  of  zealots 
and  bigots;  and  what  was  defigned  as  an 
expreffion  of  the  moft  fervent  charity,  and 
a  generous  catholic  fpirit  by  fome,  was 
called  downright  hypocriiy  by  others,  and 
faid  to  be  altogether  unaccountable,  and 
felf-condemning.     Till  at  length  it  became 


(  lxv  ) 
a  ferious  queilion,  wJiether.  they  who  could 
at  all,  and  in  any  cafe  worihip  God,  with 
the  Church  of  England,  mould  not  be 
obliged  to  do  it  for  a  conftancy,  or  elfe  be 
incapacitated  from  holding  any  place  either 
of  profit  or  truft  ?  and  accordingly  a  bill, 
relating  to  occaiional  conformity,  was 
brought  into  the  houfe  of  commons,  in 
1702,  the  firft  parliament  of  Queen  Anne. 

But  by  this  time,  when  (as  the  Author 
of  his  life  obferves)  that  little  charity  we 
had  remaining  among  us  was  juffc  expiring, 
Mr.  Howe   began   to  be  weary  of  living. 
He  had  feen  enough  of  the  world,  to  dis- 
cern how  unfit  a  place  it  was  to  continue  to 
dwell  in.     He  wanted  to  breathe  in  nobler 
air,    and   inhabit   better  regions.      Befides 
having  employed  his  time,    ilrength,  and 
intereft  in  the   moil  valuable  fervices,   he 
was  wafted  with  feveral  difeafes,  which  he 
bore  with  great  patience    and    a   refigned 
fubmiffion  to  the  will  of  his  heavenly  Fa- 
ther.    It  is  remarkable  the  laft  thing  he 
ptublifhed  was  a  difcourfe  of  Patience,  re- 
lating to  the  expectation  of  future  blefTed- 
nefsj  which  came  out  in  1702.     And  this 
was  what  he   now  himfelf  had  particular 
occafion  for.     He  difcovered  no  fear  of  dy- 
ing, but  even  when  his  end  drew  near,  was 
Vol.  J.  d  very 


(    LXVI    ) 

very  ferene  and  calm.  He  feemed  indeed 
fometimes  to  have  been  got  to  heaven,  even 
before  he  had  laid  afide  that  mortality, 
which  he  had  been  long  expecting  to  have 
fwallowed  up  of  life.  (G)  And  tho'  na- 
ture was  confiderably  fpent  in  him,  yet 
there  was  fomething  even  in  the  manner  of 
his  dying,  that  was  remarkable,  and  wor- 
thy of  obfervation. 

He  would  be  very  pleafant  fometimes  in 
his  laft  ficknefs,  and  converfed  freely  with 
fuch  as  came  to  vifit  him,  of  whom  there 
were  many  of  all  ranks.  Among  the  reft 
Richard Cromwel  (who  was  now  grown  old, 
and  had  lived  many  years  retired  from  the 
world,  fince  the  time  when  Mr.  Howe  was 
his  domeftic  chaplain)  hearing  that  he  was 
going  off  the  ftage,  came  to  make  hinv  a 
refpeclful  viiit,  and  take  his  farewel  of 
him  before  he  died.  There  was  a  great 
deal  of  ferious  difcourfe  between  them.  Tears 
were   freely   Hied   on  both  fides,    and   the 

parting 

(G)  It  was  obferved,  and  is  to  this  day,  I  believe, 
fays  Dr.  Calamy,  remembered  by  fome  of  his  flock, 
that  in  his  laft  illnefs,  and  when  he  had  been  declin- 
ing for  fome  time,  he  was  once  in  a  moft  affecting, 
melting,  heavenly  frame  at  the  communion ;  and 
carried  out  into  fuch  a  ravifhing  and  tranfporting  ce- 
lebration of  the  love  of  Chrift,  that  both  he  himfelf, 
and  they  who  communicated  with  him,  were  appre- 
benlive  he  would  have  expired  in  that  very  fervice. 
P,  73.  rol.  k  p.  2*5.  ocl. 


(    LXVII    ) 

parting  was  very  folemn,  as  one  declared, 
who  was  prefent  on  that  occafion.  Many 
elder  and  younger  ministers  alfo  frequently 
viiited  him,  and  he  was  very  free  in  dif- 
courfe  with  them ;  and  talked  like  one  of 
another  world,  who  had  high-raifed  and 
uncommon  hopes  of  that  bleffednefs  there, 
which  his  heart  had  been  long  fet  upon. 

Having   been   very    bad    one  evening, 
but  the  next  morning  unexpectedly  recruit- 
ed, he  was  vifibly  chearful  j    which  being 
taken  notice  of  by  thofe  that  were  about 
him,  he  faid  he  vWas  for  feeling  that  he  was 
alive,  and  yet  he  was  moll  willing  to  die, 
and  lay  that  clog  (as  he  called  his  body) 
afide.     Of  this  there  is  that  plain  proof,  that 
he  once  told  his  wife,   that  tho  he  thought 
he  loved  her,   as  well  as  it  was  fit  for  one 
creature  to  love  another,  yet  if  it  were  put 
to  his  choice,  whether  to  die  that  moment 
or  to  live  that   night,    and  the  living  that 
night,    would  fecure  the  continuance  of  his 
life  for  feven  years  to  come,  he  declared  he 
would  choofe  to  die  that  moment.   Being  at 
laft,  quite  worne  out,  he  finilhed  his  courfe 
with  joy,   April    2,   1705,  and,  no  doubt, 
was  tranflated  into  the   calm  and  peaceable 
regions  of  the  blefTed  above,  where  nothing 
d  2  but 


(    LXVIII    ) 

but  perfect  charity  and  ferenity   reign  for 
ever. 

Before  we  clofe  the  account  of  this  ex- 
cellent perfon  it  is  proper  to  obferve,  that 
he  publifhed  fome  admirable  treatifes,  be- 
fides  thofe  already  mentioned  j  and  feveral 
fingle  Sermons,  preach'd  on  different  occa- 
fions  *.  And  tho  it  was  never  the  inten- 
tion of  the  Editor  to  make  remarks  on 
them  all,  yet  there  were  two  publifhed  to- 
wards the  clofe  of  his  life,  which  deferve 
particular  notice;  and  which  the  learned 
collector  of  the  memoirs  has  but  barely 
mentioned.  Oneofthem,  "  The  Redeemer's 
"  dominion  over  the  invifible  world,  and 
"  the  entrance  thereinto  by  death  5"  occa- 
fioned  by  the  death  of  John  Hoghton 
efquire,  eldeft.  fon  of  Sir  Charles  Hoghton, 
of  Hoghton-Tower,  in  the  county  of  Lan- 
cafler,  Baronet.  In  the  dedication  of  this 
noble  and  excellent  book  to  Sir  Charles 
and  his  lady,  there  are  feveral  things  faid 
in  a  itrong  manner  to  reconcile  pious  pa- 
rents to  the  death  of  their  children  ;  which 
is  one  of  the  greater!  afflictions  to  which 
the  human  nature  is  incident,  and  therefore 

deferves 

*  A  catalogue  of  all  Mr.  Howe's  works  may  be 
ken  not  only  in  the  memoirs  of  his  life,  but  alfo  in 
the  abridgement  of  Baxter's  life.  Vol.  11.  p.  236,  &:c. 


(    LXIX    ) 

deferves  to  be  well  confidered  (H).  The 
other  book  alluded  to  is  that  celebrated  trea- 
tife,  intitled,  The  Living  Temple,  which 
perhaps  may  be  jufbly  efteemed  as  his 
mailer-piece.  The  firft  part  indeed  was 
publifhed  about  the  year  1676,  juft  after 
his  return  from  Ireland,  in  order  to  fettle 
in  London;  but  it  was  not  till  1702,  that 
he  publifhed  the  fecond  part,  about  three 
years  before  his  death.  The  defign  of  the 
whole  is  to  demonftrate  the  exiftence  of  a 
Deity  ;  and  to  improve  that  notion,  that  a 
good  man  is  the  temple  of  God.         , 

The  character  of  Mr.  Howe,  as  an  Aut 
thor^  and  of  this  moft  learned  of  ail  his 
works,  is  drawn  with  fo  much  freedom, 
impartiality,  and  exactnefs,  by  an  inge^ 
nious  friend  of  the  Editor's,  who  is  well 
verfed  in  writings  of  this  abftract  nature, 
that  he  begs  leave  to  prefent  it  to  the  reader; 
as  being  much  more  worthy  of  his  accep- 
d  3  tance, 

(H)  This  difcourfe  was  publifhed  in  1699,  wnen 
the  Author  was  in  the  70th  year  of  his  age  :  which  is 
taken  notice  of  only  to  mew,  how  furprizing  it  was 
that  his  fancy  and  imagination  mould  be  fo  lively, 
and  his  intellect  fo  ftrcng,  at  that  time  of  life.  This 
little  piece  abounds  with  a  great  many  beautiful 
thoughts,  and  fublime  fentiments,  exprefTed*  in  a 
itrong  and  mafterly  manner,  upon  a  very  curious  and 
difficult  fubjecl ;  and  cannot  fail  of  being  inftrueTive 
and  entertaining  to  every  ferious  and  judicious 
leader. 


(    LXX   ) 

tance,  than  any  remarks  of  his  own  upon 
the  fubjecl:  (I.) 

Having 

(I)  The  Living  Temple,  fays  he,  is  a  work,  in 
which  its  Author  hath  (hewn  a  vaft  and  almoft  unbound- 
ed genius  ;  and  approved  himfelf  a  complete  mafter  of 
found  and  folid  reafoning.  There  is  a  penetration 
of  thought  beyond  what  is  common,  and  the  very 
fubftance  of  the  raoft  profound  learning,  without  fo 
much  as  the  mow.  The  title  of  it  may,  to  fome 
perfons,  found  a  Little  odd  ;  and  there  feems  indeed, 
in  the  execution  of  his  whole  defign,  to  be  fome 
difficulty  in  reducing  all  the  materials  of  fo  large  a'»i 
complicated  a  work,  to  an  agreement  with  the  title, 
and  main  fubject  of  the  book  :  as  appears  by  his  re- 
curring? to  it  ever  and  anon,  even  where  his  difcourfe 
feems  to  lead  him  fartheft  from  it,  and  to  have  no 

intimate,  nor  any  vifible  connexion  with  it. 

But  our  Author's  principal  defign  being  to  lay  a  folid 
and  ftable  foundation  for  an  intelligible  and  rational 
religion,  which  confifts  in  the  fmcere  and  entire  de- 
vctement  of  ourfelves  to  the  worfhip  and  fervice  of 
God,  and  is  therefore  pertinently  enough  exprelTed 
in  fcripture  by  our  being  the  Temples  of  the  Living  God, 
he  could  not  do  better  in  the  execution  of  his  pur- 
pofe,  than  to  enter  upon  the  proof  of  God's  exiftence 
and  attributes.  For  his  whole  argument  confifts  of 
two  heads.  Firft,  the  proof  that  God  is,  which  ex- 
tends thro'  the  firft  part  or  volume,  and  to  the  mid- 
dle of  the  nid  chapter  of  the  fecond.  In  which  he 
may  be  thought  indeed  to  have  made  the  porch 
fcmewhat  larger,  than  the  main  building  itfelf ;  fince 
the  fecond  head,  which  contains  the  proof,  and  ex- 
plains the  manner  of  God's  converfiblenefs  with  men, 
only  takes  up  the  reft  of  the  fecond  volume. 

But  the  Author,  who  was  certainly  beft  acquainted 
with  his  own  defign,  which  was  to  lay  the  founda- 
tions of  religion  ftable  and  ftrong,  thought  it  beft  to 
make  himfelf  thoroughly  fure  of  his  main  point,  be-r 
fore  h?  proceeded  to  eftablilh  any  thing  upon  it.  And 
for  this  reafon  he  fpent  (o  much  time  upon  the  proof 
pf  the  Divine   exiftence   and  attributes ;   in  which 


(    LXXl    ) 

Having  now  gone  through  the  main  of 

this  work,    fome  parts  of  which  could  not 

well 

he  hath  acquitted  himfelf  like  an  able  metaphyfician  ; 
as  he  hath  mown  himfelf  a  molt  excellent  divine,  in 
that  part  of  his  book  which  follows  upon  it.  For  it 
appears  from  thence,  that  he  had  as  clear  and  com- 
prehenfive  a  knowledge  of  the  true  Gofpel-fcheme, 
and  as  free  from  fancy  and  enthufiafm,  as  any  writer 
of  that  age.  But  the  former  part  of  his  book  is,  in 
my  judgement,  what  does  him  the  mofl  honour  ;  as. 
he  feems  to  have  been  no  ftranger  to  many  metaphy- 
sical difcoveries,  which  have  fince  been  attributed  to 
another  great  genius  of  our  nation,  confefTedly  fupe- 
rior  to  him  in  clearnefs  of  ftyle  and  method,  but 
who  muft  evidently  have  been  beholden  to  the  read- 
ing of  this  very  book  for  a  great  many  things,  which 
now  appear,  with  vaftly  greater  advantage  and  per- 
fpicuity,  in  his  own  Excellent  Demonltration. 

It  indeed  furprizes  me,  that  Dr.  Clarke,  who  ha4 
certainly  read  this  book,  and  had  received  confider- 
able  help  from  it,  fhould  give  up  intelligence,  and 
confequently  abfolute  perfection  in  God,  as  not 
ftri<£Uy  demonftrable  a  priori ;  fince,  tho  Mr.  Howe 
hath  not  done  it,  but  with  fome  confulicn,  and  mix- 
ture ©f  the  proof  a  pofteriori ;  yet  he  hath  opened  a 
way  fufficient  to  have  given  the  hint*  to  any  ub\e 
writer  on  that  fubject  *. 

The  main  difference  between  thefe  two  great  Au- 
thors is,  that  Mr.  Howe  enters,  for  the  molt  part, 
upon  his  argument  fomewhat  darkly,  but  generally 
ends  it  with  much  more  perfpicuity  and  clearnefs  ; 
whereas  Dr.  Clarke's  book  is  one  continued  chain  of 
the  moft  perfpicuous  reafoning,  from  one  end  to  the 
other. 

Mr.  Howe's  work  hath  indeed  too  much  of  the 
fcholaftic  ftrain  in  it ;  tho  he  ufes  no  terms  of  that 
fort,  but  what  he  can  (or  thinks  he  can)  arrlx  ideas  to. 
But  this  muft,  in  a  great  meafure,  be  owing  to  the 
age  in  which  he  got  his  firft  knowledge  of  books  and 
things  ;  which  alfo  had  the  fame  unhappy  effect  even 
d  4  upon 

*  See  Vol.  I.  p.  1 80,  odt.  Edit.  &  p.  59.  foL 


(    LXXII     ) 

well  be  altered  or  abridged,  without  injury 
to  the  whole,  which  it  is  hoped  the  reader 

will 

upon  Cudworth  himfelf;  as  alio  upon  Stillingfleet, 
Baxter,  and  many  more  of  that  day.  However  this 
learned  defect  is  fufficiently  fupplied  and  atoned  for, 
by  that  fuperiority  of  good  fenfe  and  judgement, 
which  appears  throughout  this  work. 

In  the  whole,  his  arguments  are  veryjuft  and  con- 
clufive,  and  would  be  proportionably  clear,  were  it 
not  for  that  unhappy  perplexity  and  intricacy  of  ftyie, 
which  runs  th.ro  the  whole  work  ;  and  which  requires 
a  more  than  commcn  knowledge,  even  of  the  fub- 
ject itfelf,  in  order  to  unravel  it.     Yet  there  is  a 
majefty,  together  with  an  uncommon  nervoufnefs, 
ilrength  and  propriety,  in  his  exprefficns,  which  al- 
ways pleafes,  when  thoroughly  underftood  ;  and  a 
?attnt  facility  and  exuberancy  of  thcu'ght  and  con- 
ception, which  difc overs  him,  even  through  this  veil 
of  language,  to  be  as  great  a  mafter  of  hjs  fubject,  as 
ever  wrote  upon   it.      I  will  not  except  even  Dr. 
Clarke  himfelf,  tho  fo  vafily  beyond  him  in  point 
of  method  and  pcrfpicuity.     He  may  be  faid  rather 
to  have  laboured  and  exhauited  his  fubject  too  much, 
in  the  former  part  of  it.     And  in  fome  places,  I  think 
him  a  little  too  particular  and  diffufive  in  exploding 
forhe  abfurdities,  (as  thofe  of  Des  Cartes  and  Epicu- 
rus, for  inftance)  not  altogether  worth  the  pains  he 
bellows,  upon  them.     He  is  alfo  new  and  then  a  little 
too  witty  ;  which  in  a  book  of  this  kind  is  the  more 
reprehensible,  as  his  futject  is  in  itfelf  grave  and'  fe- 
rious  ;  tho  the  peifons  and  the  writings  he  moftly 
hath  to  do  with,  be  quite  of  another  complexion. 

After  all,  I  cannot  but  think  this  book  is  a 
mafler-pitce  of  learning  and  good  argument,  for  the 
time  when  it  was  wrote ;  few  or  none  before  this 
Author  having  fhown  fo  thorough  a  knowledge  of  this 
abilracled  fubject ;  not  even  Cudworth  himfelf,  tho 
he  had  written  more  largely,  and  in  fome  refpects 
much  mere  learnedly  upon  it.  Mr.  Kowe  alfo  ap- 
pears to  have  been  an  excellent  philofopher,  and  to 
have  underftocd  both  ihe-  natural  and  moral  fyftems 


(    LXXIII    ) 

will  candidly  confider ;  it  is  time  to  clofe 
the  account  of  this  excellent  perfon  with 
adding  fomething   to  his  character  chiefly 

from 

as  thoroughly,  as  the  light,  the  world  had  then  ob- 
tained, would  admit  of.  For  tho  Newton  -  and 
Locke  were  then  in  being,  and  had  published  fome 
.  of  their  incomparable  works ;  yet  they  were  then 
read  and  underftood  but  by  few.  And  our  author 
cannot  be  faid  to  be  pofterior  to  either  of  'em,  in 
point  of  age  or  education  ;  and  therefore  not  fo  to 
have  wrote  after  them,  as  to  write  upon  their  prin- 
ciples. He  is  therefore  as  much  an  original  on  the 
fubject  he  handles,  as  they  were  on  theirs  ;  and  feems 
only  to  coincide  with  them  in  his  fentiments  and  ideas, 
from  that  innate  greatnefs  of  foul,  that  ftrength  of 
genius,  and  that  ncblenefs  and  juftnefs  of  thought  and 
conception,  which  appears  common  both  to  him  and 
them. 

T  o  conclude  my  character  of  this  work  and  its 
author,  I  think  that  it  may  be  juftly  ranked  with 
fome  of  the  greateft  and  nobleft  productions  of  the 
age  it  was  wrote  in,  and  even  of  our  nation  itfelf  j 
and  He  with  fome  of  its  greateft  and  fublimeft  ge- 
nius's. He  was  indeed  a  man,  confeffedly  fuperior 
in  ftrength  of  genius,  fertility  of  invention,  folidity 
of  judgement,  depth  of  penetration,  and  in  majefty 
and  nervoufnefs  of  ftyle  alfo  (notwithftanding  its  other 
defects)  to  moft  of  the  writers  of  that  age.  And  I 
find  none  in  this  age  of  greater  refinement,  that  do 
either  come  up  to  him  in  thefe  refpects,  or  to  many 
others  I  might  mention  of  the  worthies  of  that  day. 
Learning  and  good  fenfe  feemed  then  to  be  tending 
apace  towards  their  height  and  perfection  amongft 
us :  to  which  they  foon  after  arrived  in  the  perfons 
and  writings  of  fuch  great  men  as  Newton,  Locke, 
Clarke,  and  others,  that  I  might  mention  ;  who,  in 
their  feveral  ways  of  writing,  will  continue  to  be  the 
.ornaments  and  the  glory  of  this  nation,  while  either 
learning  or  good  fenfe  (which  feem  now  to  be  upon 
the  decline  among  us)  have  any  footing  in  this  part 
of  the  world, 


(    LXIV    ) 

from  what  has  been  already  publifhed  by 
Dr.  Calamy  and  others. 

The  reverend  Mr.  Chandler  in  his  dedi- 
cation of  our  Author's  works  in  two  vo- 
lumes, folio,  to  his  late  majefly,  King 
George  I.  of  happy  memory,  moft  truly 
tells  his  majefly  that  "  Mr.  Howe  was  a 
li  perfon  eminent  for  his  great  piety,  learn- 
"  mg,  aftd  moderation :  who  tho  he  lived  in 
*'  the  time  s  of  our  general  confufion,  lived 
"  unblameable,  and  without  offence  ;  and 
"  tho  he  had  his  fhare  in  the  feverities  of 
"  the  immediately  fucceeding  government, 
"  underftood  too  well  his  duty  to  God,  to 
*'  be  deficient  in  his  allegiance  and  fidelity 
"  to  his  Prince."  And  Dr.  Galamy  fays, 
that  He  himfelf  had  that  knowledge  of  Mr. 
Howe,  that  he  can  readily  fay  of  him  as  he 
did  of  the  celebrated  Mr.  Newcome  of 
Manchester,  that,  "  They  who  knew  him 
"  beft  could  know  but  a  finall  part  of  his 
"  true  and  great  worth,  and  might  always 
"  apprehend  when  they  knew  moil  of 
"  him,  there  was  flill  more  that  they  knew 
"  not." 

In  fhort  there  is  no  man,  who  flourifhed 
in  the  laft  century,  of  whom  more  honour*, 
able  mention  is  made  than  of  Mr.  Howe ; 
and  it  is  to  this  day  very  ufual  to  quote  his 

writings, 


*(    LXXV    ) 

writings,  or  fpeak  of  his  perfon  in  terms  of 
the  higheft.  refpect,  and  often  to  diftinguifh 
him  by  the  epithet  of  Great.  He  was 
without  queftion  one  of  the  greater!:  orna- 
ments of  the  age  he  lived  in,  and  did  ho- 
nour not  to  a  particular  party  of  Chriilians 
only,  but  to  the  catholic  Church  in  gene- 
ral ;  for  it  is  principally  in  this  light  in 
which  we  muft  view  this  great  man,  "  Who 
"  ( as  Dr.  Calamy  exprenes  it)  feems  to 
"  have  been  born  into  this  world  to  flip- 
"  port  generous  principles,  a  truly  catho- 
"  lie  fpirit,    and  an  extenfive  charity." 

"  As  to  his  perfon,  he  was  very  tall, 
"  and  exceeding  graceful.  He  had  a  good 
"  prefence,  and  a  piercing,  but  pleafant 
"  eye ;  and  there  was  that  in  his  looks  and 
*'  carriage,  that  difcovered  he  had  fome- 
"  thing  within,  that  was  uncommonly 
<c  great,  and  tended  to  excite  veneration. 
"  His  intellectual  accomplishments  were 
"  eminent.  He  was  one  of  great  abftracl> 
"  ednefs  of  thought,  a  ftrong  reafoner; 
"  and  one  that  had  a  very  penetrating 
"  judgement,  which  carried  him  as  deep 
"  into  a  fubjedt,  as  moft  men  ever  went 
£  that  handled  it.  He  had  bright  natural 
<c  parts,  and  they  were  greatly  improved  by 
£  ftudy  and  experience.     He  had  an  ad- 

"  mirable 


(    LXXVI    ) 

"  mirable  way  of  thinking  upon  any  fub- 
"  je<ft  that  offered,  and  many  times  very 
"  furprizing  turns  in  difcourfing  upon 
"  it  f." 

It  is  fomething  extraordinary  that  Mr. 
Wood,  the  Oxonian  antiquary,  mould  be 
fo  complaifant  to  Mr.  Howe,  after  having 
owned  him  for  a  perfon  of  neat  and  polite 
parts,  and  moderate  and  calm  in  the  fmaller 
matters,  that  were  under  debate  between 
the  Church  and  his  party,  as  to  commend 
him  alfo  for  his  ftyle;  and  call  it  fine, 
fmooth,  and  natural  *.  Whereas  this  is 
the  grand  objection  againft  his  writings, 
and  his  ftyle  is  what  is  principally  com- 
plained of,  by  his  greateil  admirers  j  not  but 
that  it  is  fometimes  fmooth,  and  very  fre- 
quently grand  and  noble.  There  were  in- 
deed but  a  few  celebrated  writers  in  the  lafr. 
century,  who  had  a  free  eafy  ftyle,  but  if  a 
few  excelled  our  Author  in  this  regard,  he 
as  much  excelled  them,  perhaps,  in  gran- 
deur of  thought  and  magnificence  of  ex~ 
preflion.  (K) 

His 

f  P.  76.  fol.  &  p.  234.  0&. 

*  Ath.  Oxon.  Vol.  11.  p.  104. 

(K)  The  learned  Dr.  Felton,  in  his  Introduction 
to  the  Clafiics,  is  pleafed  to  fay  that  none  of  the  dif- 
fenters  have  any  ftyle  at  all ;  at  the  fame  time  that  he 
highly  extols  that  of  bimop  Sprat,  the  author  of  the 

hiflory 


(    LXXVII    ) 

His  minifterial  abilities  were  fingular  and 
extraordinary.  It  is  faid  of  him,  that  he 
could  preach  off  hand  with  as  great  exad:- 
nefs,  as  many  others  upon  the  clofeft  ftudy. 
He  delivered  his  fermons  without  notes, 
tho  not  without  having  well  ftudied  and 
digefted  them  before ;  as  appears  from  the 
pofthumous  fermons  here  publifhed,  and  a 
great  many  more,  which  may  never  fee  the 
light.  Though  he  largely  dilates  fometimes 
on  his  fubjecl:,  and  branches  out  into  a  great 
variety  of  particulars,  yet  it  is  furprizing  to 
fee  how  one  part  has  a  dependence  on  an- 
other, fo  as  that  there  is  nothing  redun- 
dant ;  and  yet  fo  full,  as  that  nothing  feems 
to  be  wanting.  And  though  in  his  fermons, 
as  all  agree,  there  was  often  an  uncommon 
depth,  efpecially  at  the  beginning ;  yet  he 
took  care  to  be  plainer  in  the  fequel  5  and 
before  he  concluded,  generally  came  with 
great  pungency  home  to  the  confciences  of 

his 

hiftory  of  the  royal  fociety,  publifhed  foon  after  the 
reftoration  of  King -Charles  II.  Upon  which  a  learned 
friend  of  the  Editor's  fays,  Let  any  of  Dr.  Sprat's 
pages  be  compared  with  our  Author's  glorious  alle- 
gory of  the  ruined  temple  %■>  and  let  Dr.  Felton's 
reputation  ftand  or  fall  with  that  of  the  bifhop.  I 
know  nothing,  fays  he,  in  antiquity  comparable  to 
this  pafTage  of  Mr.  Howe,  and  mould  think  fo,  if  I 
were  art  atheift  of  fenfe  and  tafte. 

X  See  Vol.  1.  of  Mr.  Howe's  works  in  folio,  p. 
155,  156.  &  Vol.  11.  p.  159,  &c.  ofhisliving  Tem- 
ple publifhed  in  octavo. 


(  LXXVIII    ) 

his  hearers.  In  fhort,  Mr.  Spademan  fays 
(who  knew  him  perhaps  the  beft  of  any 
man)  that  "  he  had  received  from  the 
"  Father  of  light  fo  great  a  variety  of  both 
"  natural  and  Chriitian  perfections,  that  he 
"  was  not  only  a  mining  light  and  ornament 
<c  of  his  age,  but  an  inviting  example  of  u- 
sc  niverfal  goodnefs."  And  again;  "  he  had 
"  (fays  he)  peculiar  advantages  for  under- 
"  {landing  the  oracles  of  God  ;  a  large 
"  fund  of  natural  endowments,  improved 
"  by  fuper-added  preparatives  unto  the 
<e  ftudy  of  the  fcriptures ;  a  rich  treafure 
"  of  human  learning,  particularly  know- 
"  ledge  of  pagan  theology;  by  which 
"  he  was  inabled  to  defcry  the  fhortnefs 
"  and  miftakes  of  human  reafon,  which 
"  faculty  he  well  underftood  to  ufe  in  fub- 
"  ordination  to  Chriftian  faith.  —  To  thefe 
"  he  added  unwearied  diligence,  humility, 
"  and  prayer,  which  was  the  delight 
"  and  folace  of  his  whole  life;  and  un- 
"  feignedly  fought  God's  glory  and  the 
"  good  of  the  fouls  of  men  *." 

I  f  our  Author  excelled  in  one  thing 
more  than  in  another,  it  was  in  the  peace- 
ablenefs  of  his  temper,  and  his  great  mo- 

"  deration 

*  See  the  reverend  Mr.  Spademan's  funeral  fermon 
for  Mr.  Howe. 


(    LXXIX    ) 

deration  and  candour.  "  He  had  (fays  Dr, 
"  Calamy)  a  truly  great  foul,  and  at  the 
"  fame  time  a  very  cool  and  moderate  fpi- 
"  rit  ;  and  was  an  utter  enemy  to  that 
"  uncharitable  and  cenforious  humour,  that 
"  is  vifible  in  fo  many."  He  was  alio  an 
utter  enemy  to  all  impofitions.  As  he  took 
the  liberty  of  judging  for  himfelf,  fo  he 
freely  allowed  it  to  others.  He  was  for 
the  union  and  communion  of  all  viiible 
Christians,  and  for  making  nothing  [neccf- 
fary  to  Christian  communion,  but  what 
Chrift.  has  made  neceffary,  or  what  is  ne- 
ceffary  indeed  to  one's  being  a  Chriftian. 
He  was  of  opinion  that  much  fervice  might 
be  done  to  the  common  intereft  of  religion* 
by  a  frank  mutual  communication  of  doubt- 
ful thoughts  j  if  fuch  difquifitions  were 
purfued  with  more  candor,  and  lefs  con- 
fidence, and  without  regarding  the  intereft 
of  any  party  whatfoever.  In  a  word,  he 
looked  upon  the  Chriftian  fcfceme,  not  as 
a  fyftem  of  opinions,  or  a  fet  of  forms,  fo 
much  as  a  divine  difcipline  to  purify  the 
heart,  and  reform  the  life.  Here  he  laid 
the  main  ftrefs,  as  appears  from  all  his  wri- 
tings j  and  with  refpect  efpecially  to  difpu- 
table  things,  and  the  mere  appendages  of 
religion,  as  he  often  calls  them,   he  was  as 

much 


(    LXXX    ) 

much  for  a  free  inquiry  into  them,  as  any  man 
could  be  of  that  age  ;  which  circumftance 
does  him  the  greater  honour,  when  it  is 
confidered  how  little  the  principles  of  li- 
berty, and  the  right  of  private  judgement 
were  underftood  in  thofe  days,  in  compa- 
rifon  of  what  they  have  been  fince.  How 
happy  had  it  been  for  England  in  that  age, 
how  happy  for  the  Chriflian  world  in  all 
ages,  if  the  fame  divine  and  amiable  fpirit 
had  generally  prevailed  !     Further, 

"  He  was  one  of  remarkable  prudence 

"  himfelf,    and    much   valued  and    com- 

tc  mended  it  in  others.     It  was  a  common 

"  faying  with  him  (as  we  are  informed) 

"  that  he  was  fo  far  from  queftioning  whe- 

"  ther  prudence  was  a  virtue,  that  he  rec- 

"  koned  imprudence  to  be  a  great  vice  and 

"  immorality.      He    was    not   apt  to  be 

tc  fwayed  by  intereft,   nor  could  any  thing 

fC  byas  his   judgement.      And  it  may  be 

li  laid  of  him  as  is  ufually  faid  of  thofe  of 

<c  the  ftrongeft  reafon,  the  greater!:  fagacity, 

"  and  the  nobleit  accomplishments,    that 

"  he  was  one  of  great  civility,  candor,  and 

"  ingenuity." 

He  was  very  courteous  to  Grangers,  or 
others  who  came  to  fee  him,  and  received 
them  with  great  decency  j  and  never  could 

be 


(    LXXXI    ) 

be  of  the  mind  of  thofe,  who  reckon  reli-* 
gion  and  piety  inconfiftent  with  good- 
breeding.  (L) 

He  knew  how  to  addrefs  himfelf  fuit- 
ably  to  the  greater!  perfons,  without  the 
leaf!  mixture  of  what  was  mean  or  fervilej 
and  yet  he  was  able  to  condefcend  to  infe- 
riors :  and  was  very  affable  to  younger  mi- 
nifters,  whom  he  would  ufe  with  an  eafy 
freedom,  offering  them  as  there  was  occa-» 
lion  the  kinder!  advice. 

In  common  converfation,  it  is  faid,  he 
was  many  times  very  pleafant;  and  not- 
withftanding  (as  many  flill  remember)  there 
was  fomething  in  his  behaviour,  as  well  as 
perfon,  which  tended  to  excite  veneration, 
yet  he  was  generally  chearful,  and  fome- 
times  very  facetious.     He  had  a  wonderful 

(L)  M  What  mould  hinder,  (fays  Mr.  Howe  in 
his  funeral  fermon  for  the  fon  of  Sir  Charles  Hoghton) 

**  but  that  learning  to  ling,  or  dance,  or  fence,  or 

*c  make  a  modifh  leg,  might  conlift  with  learning  to 

*c  know  God  in  Chrift,  in  which  knowledge  ftands 

'*  eternal  life  ?  Whatever  has  real  excellency  in  it, 

'*  or  any  thing  of  true  ornament,  will  no  way  dif- 

"  agree  with  the  moft  ferious  Chriftianity.    And  how 

t(  lovely  is  the  conjunction  of  the  well-accomplifhed 

"  Gentleman,  and  the  ferious  Chriftian  !  —But  (fays 

"  he)  to  curfe  and  fvvear,  damn  and  debauch,  which 

<c  are  thought  to  belong-  to  good-breeding  in  ouf 

*'  age  ;    thefe  are  indeed  great  inconfiftencies,  not 

<c  only  with  the  character  of  a  Chriftian,    but  that 

««  of  a  Gentleman." 

Vol.  I.  p     *  gented 


(    LXXXII    ) 

genteel  manner  of  reproving  perfons,  anc£ 
an  excellent  talent  in  making  fudden  repar- 
tees on  certain  occalions.  The  worthy  col- 
lector of  the  memoirs  of  his  life  has  pre- 
ferved  a  few  of  them,  which  the  Editor 
begs  leave  to  infert  in  the  margin.  (M) 
To  thefe  are  added  a  fmall  number  of  let- 
ters,. 

(M)  Mr.  Howe  being  at  dinner  one  day  with 
fome  pcrfcns  cf  very  good  fafhion,  there  was  a  Gen- 
tleman in  the  company,  who  expatiated  with  great, 
freedom  in  praife  of  King  Charles  I.  and  made  fome 
indecent  reflexions  on  others,  that  were  not  at  all 
agreeable  to  feveral  at  the  table.  Our  Author  ob- 
ferving  that  he  intermixed  a  great  many  oaths  with 
his  diicourfe,  took  the  freedom  to  tell  him,  that  in 
his  humble  opinion  he  had  wholly  omitted  one  very 
great  excellence  ;  which  the  prince  he  extolled,  was 
fo  generally  owned  to  have  belonging  to  him,  that 
he  had  not  known  of  any  one  who  had  the  face  to 
conteft  it.  The  Gentleman  feemed  not  a  little  pleafed 
to  have  Mr.  Howe  come  in  as  a  voucher  for  the  Prince 
he  applauded,  and  was  impatient  to  know  what  that 
particular  excellence  was,  that  he  referred  to.  And 
when  he  had  preiied  for  it  with  importunity,  he  at 
length  told  him  it  was  this  ;  that  he  was  never  heard 
to  fwear  an  oath  in  common  converfation.  The  Gen- 
tleman took  the  reproof,  and  promifed  to  forbear 
iwearing  for  the  future. 

At  another  time  as  Mr.  Howe  was  walking  along, 
he  pafTed  by  two  perfons  of  quality,  who  were  talk- 
ing freely  together,  and  with  great  eagernefs  ;  and 
when  he  came  near  them,  he  heard  them  damn  one 
another  moft  abominably  :  Whereupon  pulling  off  his 
hat,  and  faluting  them  with  greit  civility,  he  cried 
out,  I  pray  God  fave  you  both  ;  which  io  took 
with  them,  that  it  for  the  prefent  diverted  the  hu- 
mour they  were  in,  and  they  joined  in  returning 
him  thanks. 


(  Lxxxin  ) 

terS,  which  were  all  the  Doclor  could  pro* 
cure  ;  though,  as  he  informs  us,  he  fpared 
neither  pains  nor  application  for  this  pur-* 
pofe  (N). 

To 

One  paffage  more  is  mentioned,  which  is  this. 
During  the  debates  in  parliament  about  the  biil  again!!: 
occafional  conformity,  Mr.  Howe  walking  in  St. 
James's-park,  pa(Ted  by  a  certain  noble  lord  in  a 
chair,  who  lent  his  footman  to  call  him  to  him,  for 
that  he  defired  to  fpeak  with  him.  Coming  up  to 
him  the  faid  lord  very  fefpectfully  faluted  him,  and 
fignified  he  was  glad  to  fee  him  ;  then  entered  into 
difcourfe  with  him  upon  the  matter  depending,  rec- 
koning it  a  thing  of  no  fmall  coniequence,  which  he 
intimated  he  had  oppofed  to  his  utmoft.  Among 
other  palTages  upon  that  occafion,  he  fo  far  forgot 
himfelf  as  to  exprefs  himfelf  thus;  "  Damn  there 
*c  wretches  for  they  are  mad  !  and  are  for  bringing 
"  us  all  into  conmfion  !"  Mr.  Howe,  who  was  no 
ftranger  to  his  lordfhip,  made  this  reply  to  him  ; 
ft.  My  lord,  'tis  a  great  fatisfaction  to  us,  who  in 
"  all  affairs  of  this  nature  defire  to  look  upwards, 
<c  that  there  is  a  God  that  governs  the  world,  to 
"  whom  we  can  leave  the  iifues  and  events  of  things; 
"  and  we  are  fatisfied,  and  may  thereupon  be  eafy, 
*c  that  he  will  not  fail  in  due  time  of  making  a  fuita- 
"  ble  retribution  to  all,  according  to  their  prefeht 
"  carriage.  And  this  great  Ruler  of  the  world,  my 
**  lord,  faid  he,  has  among  other  things  declared, 
"  that  he  will  make  a  difference  between  him  that 
"  fweareth,  and  him  that  frareth  an  oath."  My 
lord  was  ftruck  widi  his  lair,  hint,  and  prefently  re- 
plied ;  "  Sir,  1  thank  you  for  your  freedom,  and 
"  take  your  meaning,  and  mill  mdeavour  to  make 
«:«  a  good  ufeof  it."  Mr.  Howe  in  return  faid,  "  My 
"  lord,  I  have  a  great  deal  more  reafen  to  thank 
*•'  your  lordfhip,  for  faving  me  the  raoft  difficult 
<c  part  of  a  difcourfe,  which  is  the  application." 
_ .  (N)  The  letters  here  alluded  to,  though  not 
many,   are  too  long  to  be  inferted  here  intire ;  and 

e  2,  to 


(    LXXXIV    } 

To  conclude  this  account  of  the  life  of 
the  great  Mr.  Howe,  whofe  memory  is  ftill 
held  in  the  higheft  veneration,  it  is  not  to 
be  wondered  at,  that  a  man  of  fo  great  abi- 
lities, of  inflexible  integrity,    of  fuch   fer- 
vent piety  to   God,   and  the  moft  ardent 
and  unaffected  benevolence  to    mankind  : 
in  fhort,  a  man  adorned  with  as  many  ac- 
eomplifhments,    both    human    and  divine, 
perhaps  as  any  one  of  the  age  in  which  he 
lived  5  mould  be  fo  much  refpected  in  his 
life-time  :  or  that  his  very  name  mould  be 
mentioned,   with  fuch  uncommon  honour, 
as  it  is  to  this  day.   What  a  noble  argument 
is  this  in  favour  of  religion  !  for  a  life,  fo 
ufefully  fpent,  will  certainly  have  a  glorious 
period,    and  be   crowned   with  immortal 
honour, 

*  The  Righteous  shall  be  in  ever* 
lasting  remembrance*. 

to  abridge  them,  would  certainly  fpoil  them.  If  the 
reader  is  curious  to  fee  them,  as  indeed  they  are  well 
worth  his  perufal,  he  is  referred  to  Dr.  Calamy's  large 
account  of  our  Author's  life,  p.  80 — 86.  fol.  &  p. 
244 — 262.  o6t. 
*  Pial.  cxi  1.  6. 


(    LXXXV    ) 

A 

SUMMARY   VIEW 

O  F    T  H  £ 

Seventeen    Sermons  on  the 

Love    of   G  o  d    and   our   Brother, 

in  Vol.  I. 

On    i    John    iv.    20. 

PART     I. 

Sermon    I.  pa  ge 

Introduction.    ^JT^  HE  general  nature  of 

love  defined.  1 

The  three  things  chiefly  infifted  on  through- 
out the  whofe  difcourfe.  4 

First,  That  there  is  a  greater  difficulty  of 
living  in  the  exercife  of  love  to  God,  than  to- 
wards men,  on  account  of  his  invifibility.    ibid. 

Secondly,  That  the  impoffibility  of  feeing 
God,  does  not  however  excufe  us  from  ex- 
ercifing  love  to  him  in  thisprefent  flate.       ibid. 

Thirdly,  That  the  profeffion  of  love  to 
God  is  abfurd  in  thofe,  who  do'  not  love  their 
brother  alfo.  5 

First,    The    impoffibility  of   feeing  God 

renders  the  exercife  of  love  to  him  more  diffi- 

e  3  cult, 


(    LXXXVI    ) 

page 
cult,  than  the  exercife  of  love  to  thofe  whom' 
we  do  fee.  6 

Two  branches  here  diftin&Iy  confidrred. 

I.  That  it  is  more  difficult  to  love  God 
than  our  brother.  ibid. 

If.  That  one  great  reafon  of  it  is  that  we 
cannot  fee  God,  as  we  do  our  brother.       ibid. 

1.  That  there  is  a  greater  difficulty  in  the 
exercife  of  love  to  God,  than  to  men,  may  be 
collected  from  the  common  obfervation  of  the 
world.  H<~rQ  the  particular  evidences  of  love 
are  confidered,  in  order  to  mew  that  men  are 
generally  more  beloved  by  one  another,  than 
God  is  by  them.     As 

i.  Mindfulness,  or  a  kind  remembrance 
of  others.  8 

2.  To  be  .apt  to  trufl  in  another  is  a  very 
natural  expreffion  of  love.  9 

3.  And  fo  is  a  readinefs  to  be  concerned  for 
one  another?s  intereft  and  reputation.  10 

4.  An  earned:  ftudy  to  pleafe  men.  1 2 

5.  A  difpofition  deeply  to  regret  any  offence 
v/e  unwarily  have  given  to  men.  16 

6.  A  love  of  converfe,  or  delight  in  each 
other's  company.  1  y 

Sermon    II. 

II.  Th  e  fecond  branch  of  the  firfl  propor- 
tion is  this,  that  one  great  reafon  of  the  diffi- 
culty is,  that  men  cannot   fee  God  i  whereas 

they 


(    LXXXVII    ) 

page 

they  do   fee  one  another. However  it  is  ob- 

ferved,  2 1 

1.  That  it  is  not  an  impofiible  thing  in  it 
felf  to  love  the  unfeen  God.  ibid. 

2.  That  the  invifibility  of  his  nature  is  not 
the  neceiTary  caufe  of  this  evil.  22 

3.  Nor  hath  it  always  been  the  caufe  offuch 
an  effect.     Nor,  ibid. 

4.  Can  it  be  a  caufe  of  it  felf,  but  in  con- 
junction with  fome  other.  23 

5..  Which  caufe  mult  needs  be  the  degeneracy 
of  man's  nature.  24 

6.  That  this  degeneracy  muft  con fi  ft  very 
much  in  the  depreftion  of  the  mind,  and  the  ex- 
altation of  the  fenfe.  25 

7.  That  the  not  feeing  God  can  be  only  a 
temporary  caufe  of  our  not  loving  him.  26- 
For  the  eviction  of  the  truth  of  this  proportion, 
it  is  obferved, 

(1.)  That  the  object  is  fuch  as  would  cer- 
tainly command  our  love,  if  it  was  rightly  ap- 
prehended.    And  2S 

(2.)  That  if  an  object  fo  excellent  in  him- 
felf,  and  beneficent  towards  us,  is  noz  generally 
beloved,  it  muft  be  owing  to  the  dominion  of 
fenfe  over  us.  32 

Sermon  III. 

Application,    or  Inferences   from   the  pre- 
ceding difcourfes. 

e  4  I. 


(      LXXXVIII   ) 

page 

I.  That  man  is  in  a  very  low  and  lapfed 
(rate.  38 

II.  That  this  depravity  in  the  nature  of 
man  confifts  greatly  in  the  depreffion  of  the  in- 
tellectual powers.  42 

III.  That  man  is  moll:  impaired  by  his  fall 
in  refpect  to  his  difpofitior*  towards  God.        45 

IV.  That  upon  all  thefe  accounts  he  mult 
neceflarily  be  at  a  great  -diftance  from  true  blef- 
fednefs.  48 

V.  That  there  is  therefore  great  necenlty  of 
much  Gofpel-preaching,  in  order  to  perfuade 
men  to  the  love  of  God,  49 

Sermon  IV. 

VI.  That  there  is  alfo  great  need  of  the 
communication  of  the  influences  of  the  mighty 
Spirit  of  life  to  relieve  us  in  this  diftrefs.       55 

VII.  That  the  work  of  regeneration  is  prin- 
cipally the  implanting  in  the  fouls  of  men  fuch 
principles,  as  directly  controul  the  dictates  of 
fenfe.  59 

VIII.  That  the  power,  by  which  any  be- 
come lovers  of  God,  is  highly  to  be  adored  and 
magnified.  60 

IX.  Th  a  t  the  life  of  Chriflians  in  this  world 
is  a  conflicting  life.  61 

Lastly,  That  the  pronenefs  of  men  to  ac- 
quiefce  in  a  civil  deportment,  and  to  reft  in  thp 
mere  formalities  of  religion,  has  one  common 

caufe ; 


(    LXXXIX   ) 

caufe;  namely,  the  want  of  the  great  principle 
of  the  love  of  God.  63 

PART    II. 

Sermon  V. 

The  Author  having  gone  through  the  firft 
part  of  the  fubject,  proceeds  to  the  next  obfer* 
vation ;  namely, 

Secondly,  That  we  are  moft  indifpenfibly 
obliged  to  the  exercife  of  this  duty  of  love  to 
God,  tho  we  fee  him  not.  71 

For  the  profecution  of  this  defign  two  things 
are  propofed. 

I.  To  fhew  the  vaniiy  and  impertinence  of 
this  excufe.     And,  .  75 

II.  To  demonftrate  the  intolerable  heinoufc 
nefs  of  this  fin,  notwithstanding  j  and  to  fhew 
its  horrid  nature,  tho  God  is  not  vifible.       ibid. 

I.  To  evince  the  vanity  of  this  excufe  it  is 
obferved,  that  it  is  both  invalid  and  abfurd.    76 

1.  It  is  vain  and  hath  nothing  in  it,  that  a 
valid  excufe  fhould  have.    For  77 

(1.)  Our  not  feeing  God  does  not  render 
our  loving  him  impoflible.  ibid. 

For  confider, 

ift,  That  the  fight  of  our  eye  is  not  the 
immediate  caufe  or  inducement  of  love  to  any 
thing.     And,  y8 

2dly,  There  are  other  fuflicient  means  to 
pO.fTefs  our  minds  with  an  apprehenfion  of  the 
Jovelintfs  of  an  object,  and  more  efpecially  thofe 

objects, 


(  xc  ) 

•     '■  pag* 

pbjects,  that  are  never  Jiable  to  human  fight. 

79 
3d,y,  That,  in   fundry  cafes  befides,  other 

means  than  fight  do  fuffice  to  convey  fuch  ap- 

prehenfions  into  the  mind,  as  to  excite  and  raife 

proportionable  affections  in  the  foul.-  *  82 

4thly,  That  many  perfons  have  lived  in.  the 

world  in  bodies  of  fiefh,  as  we  do,  exercifing  a 

holy  love  to  God,  tho  they  never  faw  him.  84 

Sermon    VI. 

(2.)  Having  fhewn  that  the  invifibility  of 
God  does,  not  render  cur  loving  him  impofli- 
ble,  the  Author  proceeds  to  mew,  that  it  is  not 
unreafonable  that  God  mould  injoin  upon  us 
fuch  a  law.  90 

ift.  Here  it  is  examined  what  may  be  al- 
ledged  againft  it.  i  ibid. 

And  becaufe  it  maybe  alledged,  that  a  law 
fo  contrary  to  our  natural  inclinations  cannot  be 
binding  ;  it  is  obferved, 

[1.]  That  we  ought  to  examine  if  inclina- 
tion fignifies  any  thing  with  relation  to  the  fit- 
nefs,  or  unfitnefs  of  a  law.     Belides,  q  i 

[2.]  If  men  were  to  be  ruled  only  by  their 
own  inclination,  what  would  become  of  the 
world?  ibid. 

[3  ]  Tho  it  is  the  wifdom  of  a  ruler  to  re- 
gard the  inclinations  of  a  people  in  making  laws, 
yet  there  mull  be  a  diftin&ion  made  between 
things  indifferent,  and  neceffary.     Befides,      93 


(  *c*  ) 

page 

[4.]  There  is  no  fuch  reafon  why  the  great 
Lord  of  all  things  fhouid  10  much  concern  nim- 
felf  what  the  inclinations  of  thole  are,  whom  he 
15  to  govern.  95 

[5.]  There  is  alfo  a  very  great  difference  in 
the  consideration  of  laws  already  made,  and  of 
laws  to  be  made.  96" 

2':1^,  It  is  examined  what  may  be  alledged  to 
prove,  that  the  love  of  God  is  mod  fit  and 
reafonable  to  be  the  matter  of  a  Handing  and 
indifpenfible  law.     And,  98 

[1.]  It  is  obferved  that  we  may  be  as  fure  of 
the  real  exiftence  of  the  objects  of  our  mind, 
as  we  can  be  of  any  objects  of  our  fight.       99 

Sermon  VII. 

[2.]  That  invifible  things  are  really  of  a 
higher  excellency,  than  thofe  which  are  vifible. 

107 

[3-3  That  we  are  more  concerned  about 
the  former,  than  the  latter.  »  1 14. 

[4.]  That  we  may  be  infinitely  more  con- 
verfant  with  invifible  things,  than  it  is  poffible 
for  us  to  be  with  thofe  which  are  feen.  118 

S  E  R  M  O  N   VIII. 

Having  fhewn,  in  the  three  Iaft  difcourfes, 
the  invalidity  of  the  excufe  for  not  loving  God, 
drawn  from  his  invifibility  j  the  Author  proceeds 
jn  the  next  place, 

t  I. 


(  XCII    ) 

page 

2.  To  evince  more  fully  the  obligation  to  this 
duty,  and  the  intolerable  abfurdity  of  this  ex- 
cufe.     For  it  would  infer,  121 

(1.)  That  we  are  to  be  affected,  or  moved 
with  no  invifible  things  whatfoever  ;  or  that  no- 
thing but  what  can  ftrike  our  fenfes  ought  to 
touch  our  hearts.  ibid. 

(2.)  That  the  ever-blefied  God  could  never 
be  loved  by  his  intelligent  creatures,  for  an  eter^ 
nal  reafon,  becaufe  he  is  necefTarily  invifible. 

122 

(3.)  That  God  would  lofe  his  intereft  in 
our  love  by  the  excellency  of  his  nature.       ibid. 

(4.)  That  all  commerce  would  hereupon 
ceafe;  or  rather  never  be  between  the  bleffed 
God,  and  his  intelligent  creature.  123 

(5.)  That  all  differences  of  moral  good  and 
-evil,  in  fuch  a  cafe,  would  be  quite  taken  away, 
or  all  apprehenfions  of  them  from  among  men. 

ibid. 

(6.)  It  would  hence  follow,  that  the  original 
conftitution  of  man's  nature  w?s  made  up  of  in- 
confiftencies.  124 

(7.)  That  man  muff  be  a  creature  from  the 
veryfirft,  made  only  to  be  miferable.  125 

II.  The  Author  having  fhewn  the  vanity  and 
impertinence  of  this  excufe,  drawn  from  the  in- 
vifibility  of  God,  from  p.  75,  to  p.  127;  now 
proceeds  to  mew  the  heinoufnefs  of  the  fin  of 
not  loving  God,  notwithftandingthe  invifibility 
of  his  nature.  127 

1. 


(   XCIII    ) 

pag« 

1.  In  as  much  as  it  is  an  injurious  diftortion 
of  our  natural  faculties.  128 

2.  It  is  a  fordid  depreffion  of  our  fouls,  ibid. 

3.  Not  to  love  God  is  felf-deftruction.    130 

4.  By  this  means  we  render  ourfelves  incapa- 
ble of  doing  God  any  faithful  fervice,  on  which 
our  comfort  and  his  glory  depends.  132 

5.  In  breaking  of  this  one  law,  we  break 
all.  ibid. 

6.  It  is  a  violation  of  a  moft  merciful  and 
indulgent  law.  134 

7.  It  is  a  direct  contradiction  to  our  own 
light,  and  the  common  fentiments  of  mankind. 

136 

8.  It  is  a  mod  unnatural  wickednefs  to  the 
Parent  of  our  Being,  to  difaffect  our  own  ori- 


nal. 

ibid. 

Lastly,  It  is  practical  blafphemy. 

m 

S  E  R  M  O  N    IX. 

Some  practical  inferences  from  the  preceding 
difcourfes  on  the  fecond  part  of  this  fubject. 

I.  We  may  hence  take  notice  of  the  info- 
lent  wickednefs  of  the  world,  that  they  fo  ge- 
nerally agree  to  confine  their  love  to  one  an- 
other, and  to  exclude  the  blefifed  God.         139 

II.  The  conviction  of  the  unreconciled  part 
6f  the  world  muft  needs  be  very  clear  and  eafy 
in  the  great  day.  143 

III. 


(  xciv  ) 

page 

III.  We  may  hence  admire  the  wonderful 
patience  of  God  to  this  wretched  world.         144 

IV.  We  may  learn  the  abfolute  neceflity  and 
proper  bufinefs  of  the  Redeemer.    And,         146 

V.  The  generous  nature  of  divine  love  in 
men.  149 

VI.  What  reafon  have  we  to  condemn  our- 
felves  for  having  loved  God  fo  little,  and  that 
fo  fmall  a  part  of  our  life  has  been  fpent  in  this 

divine  exercife  !     In  the  150 

Last  place  ;  Since  our  not  feeing  God  can- 
not excufe  us  from  loving  him,  how  much  are 
we  concerned  to  fee  to  it,  that  it  be  no  hindrance,, 
or  impediment  to  this  duty  of  loving  God.    154 

■1 

Sermon    X. 

Some  directions  with  reference  to  this  duty. 

1.  Let  us  fix  the  apprehenlion  deep  in  our 
fouls  of  God's  certain,  neceffary  exiftence,  and 
fupreme  excellence.  155 

2.  We  mould  be  converfant  with  other  invi- 
fible  objects.  158 

3.  It  is  neceffary  in  order  to  fupply  the  want 
of  feeing  God,  that  we  moft  firmly  believe  the 
report  that  is  given  of  him  in  the  Gofpel.      163 

4.  We  mould  much  contemplate  the  nature 
of  God,  according  to  the  difcovery  we  have  of 
him  in  revelation.  1 66 

5.  We  mould  entertain  no  horrid,  difnjal 
thoughts  of  God  ;  nor  believe  any  thing  of  him, 

which 


(   xcv  )v 

page 

which  is  contrary  to  his  own  revelation  of  him- 
felf.  169 

6.  Make  God  your  own,  by  an  intire  and 
chearful  choice,  and  acceptance  of  him  for  your 
Lord,  and  your  God.  170 

7.  Our  fouls  mould  be  filled  with  this  appre- 
henfion,  that  God  is  always  and  every  where  pre- 
fent.  172 

Lastly,  Let  us  pray  earneftly  for  the  fpirit 
of  life  and  love,  which  is  his  own  gift,  1  y$ 

Sermon    XI. 

The  particular  ufe  and  import  of  the  doctrine 
being  infilled  upon,  fomething  of  a  cafuifcical 
fmport  is  added.  And  it  is  obferved,  that  there 
are  three  forts  of  perfons,  which  this  difcourfe 
mud  have  reference  to.  1 80 

I.  T  o  thofe  who  confidently  give  out  them- 
felves  to  be  lovers  of  God,  tho  they  never  felt 
any  motion  of  love  to  him  in  their  hearts.      181 

And, 

1.  Such  mould  confider  that  it  is  very  rafh 
for  them  to  conclude  thus.  ibid. 

2.  That  it  is  very  natural  to  think  well  of 
cur  felves.  ibid. 

3.  That  it  is  a  miftake  in  this  cafe  to  take  a 
convi&ion  of  confcience,  for  an  affection  of  the 
heart.  182 

4.  That  if  the  love  of  God  is  different  from 
fuch  a  conviction,  then  it  is  reduced  to  nothi- j; 
in  them.  16% 

5* 


(  XCVI    ) 

page 
5.  That  fince  this  is  a  ruling  principle,  ic 
is  abfurd  to  imagine  fuch  a  principle  to  be  in: 
men,  of  which  they  have  no  perception.  184 
II.  The  next  fort  are  thofe,  who  are  apt  to 
judge  themfelves  wholly  deftitute  of  fincere  love 
to  God,  becaufe  they  do  not  find  thofe  paffionate 
emotions  of  it  towards  him,  as  they  do  towards 
many  inferior  objeds.     But,  185 

1.  Such  ought  to  confider  that  the  exercife 
of  love  may  be  often  intermitted,  when  an  habi- 
tual propenfion  of  heart  towards  him  doth  re- 
main. *  ibid. 

2.  That  the  act,  and  the  pafljon  of  love, 
are  different  things.  186 

3.  That  thofe  acts,  which  are  peculiar  to 
the  intellectual  nature  of  the  foul,  are  as  truly 
difcernible,  as  the  paffions  are  which  affect  the 
body.  ibid. 

4.  That  during  our  abode  in  the  body,  the 
affections  of  the  foul  have  more  intimately  an 
influence  upon  it.  187 

5.  That  even  fpiritual  holy  affections  often 
work  in  the  foul,  fo  as  to  make  great  impref- 
fions  on  the  animal  nature.  188 

6.  That,  indeed,  if  perfons  are  very  apt 
to  be  paffionately  affected  towards  other  objects, 
but  infenfible  of  fuch  motions  towards  God,  they 
have  reafon  to  fufpect  themfelves  to  be  under 
a  bad  diftemper.  1  89 

7.  That  tempers  are  very  carefully  to  be 
diftinguifhed.  1 90 

8. 


(    XCVII    ) 

page- 

8.  That  we  miift  diftinguifh  the  exercife  of 
love  on  extraordinary,  and  common  occafions. 

191 

Lastly,  That  if  at  any  time  one  would  try 
the  fincerity  of  one's  heart  towards  God,  it  is 
belt,  evinced  by  the  practical  influence  it  has  on  a 
man's  life.  192 

Sermon    XII. 

III.  Th  e  third  fort  of  perfons  addreffed  to 
are  thofe,  who  are  apt  to  cenfure  other  perfons, 
merely  on  this  account ;  becaufe  they  make  pro- 
feilion  of  fuch  a  fervent  love  to  God,  as  they 
themfelves  are  ftrangers  to.  Thefe  they  charge 
either  with  hypocrify,  or  enthufiafm  ;  or  elfe 
refolve  it  into  the  make  of  the  body,  or  the  ani- 
mal fpirits.  195 

1.  With  hypocrify.  With  refpect  to  which 
it  is  obferved,  196 

(1.)  That  it  is  a  moil  uncharitable  cenfure. 

197 

(2.)  That  the  charge  is  mod  unreafonable. 

ibid. 

(3.)  Th^t  it  mud  proceed  from  an  idle 
pragmatical  temper.  ibid. 

(4.)  It  is  to  be  guilty  of  the  mod  infolent 
preemption.  198 

(5.)  It  is  alfo  afked  what  is  the  thing  fuch 
perfons  find  fault  with  ?  ibid. 

(6.)  After  all  the  accufation  itfelf  is  hypo- 
critical. 200 

Vol,  I.  f  2. 


(    XCVIII    ) 

page 

2.  This  affection  of  love  to  God  is  by  others 
charged  with  enthufiafm.  201 

(1.)  But  why  mufl  it  needs  be  thought  en- 
thufiaftical  ?  ibid. 

(2.)  Besides  the  word  enthufiafm  hath  fome- 
times  had  a  gentler  found  than  now  it  has.    ibid. 

(3.)  It  is  not  to  be  wondered  at,  that  there 
fhould  be  exprcflions  of  love  to  God  which  im- 
port great  fervor  and  devotion.  202 

(4.)  No  doubt  but  many  attribute  too  much 
to  rapture  and  extatic  t  ran  (ports.  203 

(5.)  It  is  a  very  great  fault  to  frame  repre- 
fentations  and  ideas  of  God  by  fancy,  befides  the 
warrant  of  his  own  revelation.  ibid. 

Lastly,  The  mod  regular,  true,  and  rational 

-apprehenfions  of  God  give  ground  for  the  mod 

fervent,  and  vehement  love  of  him  that  is  pof- 

fible.  205 

3.  By  others  this  affection  of  love  to  God  is 
refolved  into  the  temper,  and  difpofition  of  the 
bodily  humours,  or  the  flow  of  animal  fpirits. 

ibid. 

(1.)  This  is  in  fome   fenfe  acknowledged. 

ibid. 

(2.)  There  are  pious  men  of  all  tempers 
and  constitutions.     But,  ibid. 

(3.)  It  does  not  follow,  that  fuch  an  affection 
therefore  in  which  the  animal  fpirits  have  fome 
concern,  has  nothing  fpirkual  or  divine.       ibid. 

Some  general  pathetic  reflexions  conclude  the 
fecond  part.  207 

PART 


(    XCIX    ) 

PART     III. 

S  E   R-M  O  N     XIII. 

page 
The  Author  having  difpatched  the  two  ge- 
neral heads,  proceeds, 

Th i rdly,  To  fhew  that  they  do  moft  falfe- 
ly  and  abfurdly  pretend  to  the  love  of  an  unfeen 
God,  who  love  not  their  brother  whom  they  do 
fee.     In  fpeaking  to  this  it  is  requisite,         .214 

I.  To  mew  in  what  extent  the  phrafe  of 
loving  our  brother  is  to  be  understood.       *  215 

II.  Whence  it  comes  to  pafs  that  any  mould 
take  upon  them  to  pretend  to  love  God,  who 
yet  have  no  love  to  their  brother.  ibid. 

III.  The  abfurdity  and  faifhood  of  this  pre- 
tence, ibid. 

I.  It  is  fhewn  what  is  meant  by  loving  our 
brother.  ibid. 

The  term,  brother,  explained,  216 

Two  extremes  to  be  avoided  ;  particularly, 

1.  That  we  do  not  intend  the  inward  prin- 
ciple of  love,  fo  as  to  cut  off  the  external  act?. 

220 

2.  That  we  lay  not  the  whole  ftrefs  upon  it. 

222 

II.  It  is  inquired  whence  it  is  that  any  mould 

pretend  love  to  God,  and  yet  be  deftitute  of  love 

to  their  brethren.  228 

1.  It  is  more  cheap  to  pretend  love  to  God, 

ihan  really  to  exercife  it  to  our  brother.  Befides, 

229 
f  2  2. 


(  c  ) 

page 

2.  It  is  more  glorious,   and   makes  a  more 

glittering  (hew,  than  the  other  does.  230 

Sermon    XIV. 

III.  We  now  proceed  to  mew  the  falihood 
and  abfurdity  of  this  pretence  of  love  to  God, 
where  there  is  no  real  love  to  our  brother.     235 

1.  This  may  be  evinced  from  the  fbricTt  con- 
nexion there  is  between  the  love  of  God,  and 
our  brother  in  the  nature  of  the  things  them- 
felves  ;  particularly  with  refpect  to  their  object, 
their  root  and.  principle,  their  rule,  and  their 
end.  236 

2.  It  is  abfurd  for  a  man  to  pretend,  that  he 
has  mattered  the  greater  difficulty,  who  has  not 
overcome  the  lefs.  251 

Sermon     XV. 

The  application  of  the  third  part  of  this  fub- 
ject  is  in  general  to  ingage  men  to  reflect  upon 
themfelves,  and  the  common  practice ;  and  to 
lament  the  little  love  there  is  towards  men  as 
men,  or  towards  Chriftans  as  Chriftians.       256 

First,  Towards  men  as  men. 

I.  H  o  w  little  love  is  to  be  feen  towards  men 
univerfally  confidered  ?     Or  ibid. 

II.  Consider  men  indefinitely,  that  is  any 
we  have  to  do  with.     And  here,  258 

1.  Some  things  are  animadverted  upon  which 

are  directly  repugnant  to  this  love  ;   as  morofe- 

2  ncfs, 


(    CI    ) 

page 
nefs,  an  unmerciful  difpofirjon,  injuflice,  rafh 
anger,  and  inordinate  felf-love.  260 

2.  Some  other  violations  of  this  royal  law  of 
love  are  taken  notice  of.  265 

Two  cafes   fpoken  to  •,   that  of  thofe,  in  the 

I.  Place,  who  think  they  are  not  bound  to 
love  wicked  men.  268 

Sermon    XVI. 

II.  The  fecond  cafe  is  that  of  thofe,  who 
think  they  may  be  difpenfed  with,  or  excufed 
from  loving  thofe  that  are  their  enemies.        275 

Under  which  head  the  reafonablenefs  of  love 
to  our  enemies  is  evinced  from  the  following 
confiderations. 

1.  That  it  is  the  Jaw  and  glory  of  Chrifli- 
anity  to  do  {o.  277 

2.  That  by  this  means  we  make  ourfelves 
fuperior  to  our  enemies.  280 

3.  That  this  temper  carries  in  it  a  noble  in- 
dependency on  external  things.  282 

4.  That  our  enemies  may  have  their  excel- 
lencies, and  on  other  accounts  be  worthy  perfons. 

284 

5.  That  if  we  be  unjuftly  maligned  then 
we  have  certainly  God  on  our  fide.    •  286 

6.  That  thofe  perfons,  who  injure  us,  do 
Sift  a  great  deal  more  injure  God.  287 

y!  That  if  they  wrong  us  never  fo  much, 
they  wrong  themfelves  more.  ibid. 

f  a  s. 


(  en   ) 

page 

8.  That  if  they  have  wronged  us,  we  hav,e 
one  way   or   other  wronged  our  felyes   more. 

288 

9.  That  we  fhall  do  purfelves  a  great  deal 
more  wrong,  than  k  is  poiliUe  for  them  to  do 
to  us.  ibid. 

10.  That  whatever  exercife  our  love  fliall 
have  in  this  kind  it  will  be  to  our  great  advan- 
tage. 289 

jLaftly,  That  by  this  means  we  may  conquer 

our  enemy  at  lad.  29; 

Sermon    XVII. 

The  Author  having  lamented  the  little  love 
there  is  to  be  \e&n  towards  men,  confidercd  as 
men  •,   proceeds, 

Secondly,  To  treat  on  that  love,  which 
we  mould  have  for  one  another  as  Chriftians » 
and  to  (hew,  that  it  is  commonly  violated  a- 
mong  men,   who  bear  the  Christian  name.    294 

I.  Some   privative  inftances  are  given  of  this. 

■As> 

1.  When  the  object  of  this  love  is  miilaken. 

295 

2.  When  the  principle  of  it  languifhes.   296 

3.  When  there  is  an  unaptnefs  to  take  care 
pf  avoiding  offences.     And  298 

4.  A  great  difficulty  either  to  give,  or  re- 
ceive fatisfaclion.  ibid. 

5.  A  mutual  fhynefs  without caufe  is  un- 
stable to  this  affection.  299 

6, 


(  cm  ) 

page 

6.  Anothfr  inftance  is  neglect  of  mutual 
admonition.     And  300 

7.  Of  doing  kind  offices  one  for  another  as 
occafion  requires.  302 

II.  The  pofitive  inftances  of  the  violation  of 
this  law  of  love  to  Chriftians  are  thefe. 

1.  Hard  thoughts,  and  ram  cenfures  of  one 
another.  303 

2.  Rash  anger.  304 

3.  Inveterate  grudges  are  alfo  inconfiftent 
with  that  love,  which  we  owe  to  our  Chriftian 
brother.  305 

4.  Secret  delight  in  his  harm.  306 

5.  Envy  at  the  good  of  our  neighbour,      ^qj 

6.  Most  of  all  inconfiltent  with  this  duty  is 
hatred.     And,  '    ibid. 

Lastly,  Bearing  hard  on  one  another's  con- 
fcience  in  matters  relating  to  religion.  308 


f4  A 


(  civ   ) 

A 

S  U  M  M  ARY   VIEW 

O  F    T  H  E 

Twenty-one    Sermons  on 

SEVERAL    SUBJECTS, 
in  Vol.  II. 

Sermon    I. 

On  T  i  t  u  s    i.    16.  page 

TH  E  introduction,  concerning  the  import 
of  the  knowledge  of  God.  i 

Two  propofitions  from  the  words  laid,  which 
are  confidered  jointly.     And  it  is  inquired,        5 
First,  What  fort  of  profeiTion  that  mull  be, 
which  was  made  by  fuch  perfons  as  the  apoftle 
fpeaks  of.  ibid. 

I.  It  mult  be  underftocd  to  be  in  the  main  a 
nominal  profefllon.     And  ,  6 

II.  To  be   wholly  made   up   of  the  external 
form  of  religion.  ibid. 

Secondly,  It  is  confidered,    what  fuch  per- 
fons may  be,   notwithstanding   their  profeiTion. 

7 

Thirdly,  Whence  it  is  that  men  profefs  a 

religion,  which  they  are  refolved  to  contradict 
id  the  ebuirfe  of  their  lives  and  converfations.     8 

I. 


(  cv  ) 

page 

I.  One  great  reafon  is  their  unapprehenfrve- 
nefs  of  an  invifible  God.  .  9 

II.  It  proceeds  from  the  power  and  malig- 
nity of  finful  inclinations.  10 

III.  It  is  natural  for  men  to  have  fomewhat 
of  religion,  while  a  difaffection  ftill  remains  a- 
gainft  that  which  is  true.  ibid. 

IV.  This  may  proceed,  in  fome  cafes,  from 
an  inward  conviction  of  the  importance  and  ex- 
cellence of  religion.     Or,  13 

V.  From  mere  finifter  defigns.     Or,  16 

VI.  From  a  regard  to   their  ancefiors.        14 

VII.  With  others  a  profeffion  of  religion  is 
taken  up  as  a  novelty.  1 5 

Lastly,  It  proceeds  alfo  from  cuftom.    ibid. 
A  general  reflection.  16 

Sermon    II. 

Fourthly,  The  Author  proceeds  to  fhew 
the  vanity  of  a  mere  profeffion  of  religion  ;  in 
that,  1 9 

I.  It  is  of  no  avail  to  intitle  them  to  the  repu- 
tation of  being  religious  among  men.     For,   20 

1.  Such  a  contradicted  profeffion  is  not  wont 
to  do  fo  in  other  cafes.  22 

2.  But  rather  brings  a  difgrace  upon  the 
perfon,    who  makes  it.    .And,  ibid. 

3.  Sinks  the  reputation  of  the  man,  who  cre- 
dits it.     Befides,  ibid. 

4.  A 


( cv*  ) 

page 

4.  A  Series  of  actions  is  more  expreilive 
than  words.  23 

5.  No  man's  words  are  to  be  believed  againft 
his  works.     For,  24 

6.  This  would  take  away  the  ground  and 
Foundation  of  all  public  human  judgements.     25 

7.  Such  a  contradiction  is  in  no  cafe  what- 
ever more  abfurd  than  in  the  [matter  of  religion. 

ibid. 

8.  The  holy  fcriptures  forbid  us  to  behave 
towards  thpfe,  who  are  only  Chriftians  by  name ; 
in  the  fame  manner  we  ought  to  do  to  thofe, 
who  are  fincere.  26 

9.  Re  ligion  fuffers  by  their  inconfiftent 
conduct,  and  therefore  it  is  unreafonable  they 
fhould  gain  any  honour  by  it.  27 

A  general  exhortation  to  be  truly  religious.  29 

Sermon  III. 

II.  As  a  mere  profeffion  of  religion  intitles  no 
one  to  the  reputation  and  honour  of  it  among 
men,  fo  neither  does  it  to  the  rewards  of  it  with 
God.    For,  31 

1.  It  is  the  declared  rule  of  God's  righteous 
judgements  to  deal  with  men  finally  according 
to  their  works,  and  not  according  to  their  pro- 
feffion. 32 

2.  It  is  unreafonable  to  imagine  that  God 
will  give  men  atitle  tohappinefs,  without  giving 
them  a  capacity  for  injoying  it.  33 

3.  Their  profeffion,  joined  with  a  wicked 

life* 


(    CVII    ) 

page 
life,  provokes  God  fo  much  the  more  highly 
againfl  them.     And   this  on    feveral    accounts. 

As>  34 

(i.)  Because  it  demonftrates,  that  they  fin 

againfl  more  light  than  others.     And,  ibid. 

(2.)  With  malice  alfo.     Befides,  36 

(3.)  There  is  hypocrify  in  this  conjunction. 
And,  37 

(4.)  The  mod  perfidious  falfhood  and  trea- 
chery, ibid. 

(5.)  The  conduct  of  fuch  perfons  is  highly 
provoking  to  God,  becaufe  they  fin  with  the 
higheil  indignity  againfl  him.     And,  39 

(6.)  Becaufe  it  makes  the  very  profefiion  it- 
felf  a  lye.  41 

Sermon  IV*. 

Inferences  from   the  whole. 

I.  That  fuch  as  make  a  profefiion  do,  notr 
withftanding  their  flagitious  practices,  highly 
juftify  the  religion  to  which  they  do  pretend.  45 

II.  That  nominal  profeffors,  while  they 
juftify  thofe  who  are  real  Chriflians,  evidently 
condemn  themfelves.  47 

III.  How  little  fhame  is  left  in  the  world 
with  reference  to  the  behaviour  of  men  towards 
God  !     And,  53 

IV.  There  is  as  little  fear  of  God  among 
men  as  there  is  of  fhame.  54 

V.  That  as  to  the  main  purpofes  of  reli- 

gion* 


(    CVIII    ) 

page 
gion,  it  is  plainly  no  great  matter  what  religion 
a  wicked  man  is  of.  §6 

VI.  How  weak  a  thing  is  the  light  of  an  un- 
regenerate  man,  and  how  little  reafon  has  fuch  a 
one  to  glory  in  his  profeflion !  57 

VII.  We  further  learn,  how  myfterious  a 
piece  of  felf-contiadiftion  a  wicked  profeffor  is, 
and  how  unhappy  his  condition  muft  neceffari- 
ly  be.  59 

Lastly,  Hence  appears  the  necefiity  of  re- 
newing grace,  60 

The  queftion,  what  a  man  fhould  do,  who 
has  not  as  yet  attained  this  grace  ?  anfwered.   61 

Sermon    V. 

The  Author,  by  way  of  further  ufe  of  the 
fubjecl,  proceeds  to  fliew,  what  fort  of  perfons 
may  be  underfcood  to  overthrow  their  profef- 
fion  ;  and  to  make  it  a  mere  nullity,  or  of  no 
fignincance.  65 

I.  Such  as  profefs  the  true  religion,  but  fo 
corrupted,  as  that  the  very  objecl:  of  their  pro- 
tfeiIion  is  altered  from  itfelf.     Or  eife,  ibid. 

II.  Such  as  do  indeed  profefs  the  true  reli- 
gion, but  are  not  fincere.  ibid. 

I.  The  firft  fort  of  perfons  alluded  to  are 
thofe,  who  tall  themfelves  Catholics ;  and  place 
a  vicarious  fort  of  Godhead  in  the  pope  of 
Rome.  ibid. 

With  refpeel  to  thefe  the  following  confi- 
derations  are  urged. 


(  cix  ) 

page 
i.  That  tho  it  mould  be  urged,  that  it  is 
only  a  vicegerency  which  they  afcribe  to  this 
fame  god  of  theirs  ;  yet  if  their  hearts  do  termi- 
nate on  him,  whom  they  call  vicegerent,  and 
they  carry  their  religion  no  higher,  this  is  to 
deify  him  as  much  as  in  them  lies.  68 

2.  It  is  inquired,  where  is  their  charter  for 
this  vicegerency  ?  69 
But, 

3.  They,  at  lead  many  of  them,  afcribe  to 
this  fame  God  of  theirs  more  than  vicegerency  ; 
and  what  indeed  is  inconfiflent  with  that  flate 
and  character.     For,  71 

(1.)  They  give  to  this  fictitious  god  the 
titles  that  do  peculiarly  belong  to  the  great  God, 
and  his  (Thrift.  ibid. 

(2.)  Such  Scriptures  alfo  as  fpeak  of  the 
dignity,  power,  and  greatnefs  of  Chnfi,  they 
molt  familiarly  apply  to  the  pope.  73 

(3.)  They  afcribe  to  him  infallibility,  which, 
is  a  peculiar  attribute  of  the  Deity.     And,     74 

(4.)  The  power  of  forgiving  fins.  75 

And, 

(5.)  Of  difpenfing  with  the  law  of  nature.  j6 
And, 

(6".)  Of  altering  or  adding  to  the  Gclpel.  ibid. 

The  reafons,  why  the  Author  thought  pro- 
per to  infill  upon  this  particular  part  of  his  fub- 
je&.  j  3 


Ser- 


(  ex) 

Sermon    VI. 

page 
II.  The  Author  proceeds  to  confider  the  fe- 
cond  fort  of  men  that  were  fpoken  of;  namely 
fuch,  as  profefs  the  Chriftian  religion  in  its  pu- 
rity, but  are  altogether  infmcere  in  that  pro- 
feffion.     As,  82 

1.  They  may  be  truly  faid  to  deny  God  in 
their  works  tho'  they  pfofefs  to  know  him,  who 
have  an  habitual  propenfion  to  abominable  wic- 
kednefs.  83 

By  which  perfons  God  is  denied, 
(1.)  In  his  attributes.     And,  91 

(2.)  In  the  relations  in  which  he  {lands  to  all 
his  reafonable  creatures.  94 

2.  The  fame  is  proved  alfo  from  their  ha- 
bitual averfion  to  that  which  is  good.  96 

Some  things  pointed  out  to  fhew  the  diffe- 
rence between  an  indifpofition  to  goodnefs,  in 
good  and  bad  men.     As, 

(1.)  The  indifpofitions  of  one  fort  are  only 
gradual,  but  of  the  other  total.  98 

(2.)  In  the  one  they  are  conflant  and  habi- 
tual, in  the  other   they  are  only   intermitted. 

.      ibid. 

(3.)  In  the  one  they  are  unobferved  and  la- 
mented, but  it  is  not  fo  with  the  other.  gg 

(4.)  Good  Chriftians  drive  againft  their  in. 
difpofitions,  in  the  hope  of  redrefs,  but  there  is 
no  fuch  thing  in  the  other.  ibid. 

Ser- 


(  cxi  ) 

Sermon  VII. 

page 

Some  directions  laid   down  for  the  fervice  of 

thofe,  who  defire  to  be  of  a  different  fpirit,  and 

character  from  thofe,  who  practically  deny  God. 

I.  Once  bring  the  matter  to  this  point  that 
the  proferlion  you  make  may  be  the  effect  of  fo- 
lemn  deliberate  choice.  101 

II.  Indeavour    to  know    God  in   earneft. 

104 

III.  Ponder  well  on  the  dignity  of  this  pro- 
feffion.  106 

IV.  Look  upon  it  alfo  as  an  obligation  upon 
you  to  correfpohdent  practice.  108 

V.  Comprehend  diftinctly  as  you  can  in 
your  own  thoughts  the  fum  of  that  duty,  to 
which  this  profeffion  does  oblige  you.  ibid. 

VI.  Labour  thoroughly  to  underfland  the 
grounds,  on  which  you  have  taken  upon  you 
the  obligation  to  every  Chriflian  duty.  109 

VII.  Settle  it  in  your  mind  as  an  impor- 
tant truth,  that  the  defign  of. religion  is  to  have 
a  people  diftinguifhed  by  peculiar  excellencies 
from  all  other  men.  11 1 

VIII.  Never  reft  upon  that  bare  levels 
which  it  is  podible  forne  may  come  up  to,  who 
are  not  of  this  prcfdlion.  1 12 

Lastly,  Since  it  is  not  the  beft  institution 
in  the  world  that  will  do  ourbufinefs,  without  a 
living  religion  implanted  in  us ;  never  reft,  nor 
be  fatisficd  without  that.  1 1 5 

SER- 


(    CXII      ) 

Sermon  VIII. 
Other  directions  fubordinate  to  the  laft. 

i.  Whoever  have  not  this  vital  principle  of 
religion  let  them  own  it,  117 

2.  Tho  you  apprehend  you  have  it  not,  yet 
acknowledge  it  to  be  a  real  thing.  121 

3.  Being  convinced  of  this,  indeavour  to  un- 
derftand,  and  confider  ferioufly  the  neceffity  of 
it.  123 

4.  Also  apprehend   the  impoflibility  of  at- 
taining it  yourfelves.  ibid. 

5.  Seek  this  principle  and  divine  power  of 
God,  who  alone  can  give  it.  124 

6.  Use  ail  the  other  means  of  obtaining  this 
power,  which  are  appointed  for  this  purpofe. 

ibid. 

The  Subject  concludes  with   the  following 

confiderations,  by  way  of  motive,  namely:    that 

if  we  come   not  to  this,  whatever  we  do  with 

relation  to  matters  of  religion,  we  do    under  a 

force  ; that  religion  is  nothing  in  itfelf,    when 

it  is  nothing  but  mere  profeflion  -> — ' — And,  laft- 
ly,  that  to  go  on  with  fuch  a  profeflion,  with- 
out ever  looking  after  the  power  of  godlinefs, 
will  not  only  come  to  nothing,  but  will  be  mod 
highly  provoking  to  almighty  God.      126,  &c. 


S  E  R- 


(    CXIII    ) 

Sermon    IX. 

On  Acts   i.  7.  page 

Introduction.  129 

First,  From  the  words  it  is  obferved,  that 
there  are  times  and  feafons  refpecling  the  Church 
of  God  in  the  world,  which  the  Father  referves 
in  his  own  hand  and  power  from  men.  133 

Secondly,    That  men  are  not  to   be  feli- 
citous in  their  inquiries  about  them.  ibid. 
First,    There  are   times    and    feafons  &c. 

I.  It  is  inquired  what  are  thofe  times  and 
feafons,  which  God  hides  from  men  ?  namely, 
the  period  of  all  time,  and  the  period  of  our 
own  particular  time.  134 

II.  It  is  confidered  what  is  fignified  by  their 
being  in  the  power  of  God,  and  how  this  power 
is  exerted.     Particularly,  137 

1.  In  reference  to  their  exigence.     And,   138 

2.  In  reference  to  their  difcovery,  which  God 
has  referved  in  his  own  hand  and  power.       139 

A  s  for  the  reafons  of  the  divine  conduct  in 
this  refpe<5t,  they  partly  refpedt  him,  whofe 
right  and  glory  it  is.  140 

And  they  partly  refpectthepeopIeofGoD.143 
Secondly,  We  are  not   to  be  folicitous  to 
inquire  or  know  much  of  thefe  referved  times, 
which  God  has  hid  in  his  own  hand  or  power. 
For,  144 

I.  It  is  none  of  our  right.  ibid. 

II.  It  is  not  for  our  advantage.  ibid, 
Vol.  I,                       g  III, 


(    CXIV    ) 

page 
III.  It  would  be  a  great  prejudice  to  us.  ibid- 

For, 
i.  It  would  multiply  our  troubles.  145 

2.  It  would  diminifli  our  mercies.  146 

Inferences. 

I.  That  there  is  an  aptnefs  even  in  the  Spi- 
rits of  good  men  to  be  inquifitively  prying  into 
futurity.  ibid. 

II.  That  times  or  feafons,  whether  they  be 
good  or  evil  to  a  people,  fall  not  out  by  chance. 

148 

III.  That  men  have  it  not  in  their  power  to 
order  times  and  feafons  of  good  and  evil  to  God's 
people  as  they  pleafe.    Therefore,  ibid. 

1.  Labour  to  truft  in  God.  149 

2.  Submit  to  him,  who  hath  all  things  in 
his  power.  1 50 

3.  Indeavour  to  know  your  own  times  and 
feafons.  1 5  r 

4.  Since  you  cannot  look  far  into  future 
time,   look  more  into  eternity.  153 

Se  r  m  o  n    X. 

On  2   Cor.  iv.   8. 

Introduction.  155 

From  the  words  it  is  obferved,  that  it  is  very 

poffible  for  fincere  Chriftians  to  be  incompaffed 

with  furrounding  troubles,  and  yet  at  the  fame 

time  not  to  be  diftrefTed.  159 

First, 


(  cxv  ) 

page 

First,  It  is  confidered  of  whom  this  is  faid  ; 

namely  of  thofe,   who   are  fincere,    and  intire 

Chriftians  ;  and  who  faithfully  perfevere.       ibid. 

Secondly,   What  it  is  that  is  here  faid  of 

fuch.  161 

I.  Affirmatively,  with  refpedt  to  the* 
nature  and  degree  of  this  trouble.  ibid 

II.  Negatively,  that  it  is  fuch  as  does  not 
reach  the  heart,  nor  proceed  to  diftrefs.  i  62 

Thirdly,  The  grounds  of  this  are  con ii- 
dered ;  or  the  reafons  why  true  fincere  Chrifti- 
ans may  be  troubled  on  every  fide,  and  yet  not 
bediftieiled.  164 

Inferences. 

I.  How  happy  is  a  good  man  when  no  exter- 
nal trouble,  tho  it  compafs  him  on  every  fide,  is 
yet  able  to  bring  him  to  diftrefs  !  168 

II.  Hence  we  fee  the  vaft  difference  there  is 
between  fuch  a  one,  and  a  wicked  man,  who  is 
unrelated  to  Go d„     Therefore,  170 

1.  Labour  to  be  difingaged  from  all  terrene 
things.     And,  174 

2.  Draw  nigh  to  God,  who  is  a  Being  of 
boundlefs  goodnefs,  in  whom  all  fulnefs  is.  ibid. 

Sermon  XI. 

On  J  a  m  e  s     1.   2. 

The  doctrine  infilled  upon  is  this ;  That  the 
afflictions  laid  upon  Chriftians  for  the  fake  of 

g  2  trial, 


(    CXVI    ) 

page 
trial,  are  to  a  right  and  fpiritual  judgement  the 
matter  of  joy.  176 

First,  It  is  propofed  to.  ftate  the  truth,  or 
fhew  how  it  is  to  be  underftood.  And  there- 
fore, 177 

I.  The  object  of  the  judgement  here  made 
is  confidered.     And,  ibid. 

II.  The  nature  of  it.  184 
Secondly,  The  truth  being  flated,   the  next 

thing  is  to  give  the  grounds  of  it.  186 

And  if  we  would  judge  rationally,  we  are  to 

count  afflictions  all  joy,  both  on  God's  account 

and  our  own.  186 

„  Inferences. 

•  I.  Since  this  judgement  is  peculiar  to  thecafe 
of  trials,  in  other  cafes  afflictions  are  vifibly  pu- 
nitive. 193 

II.  Mere  patience  is  not  enough  for  Chri- 
ftians  under  afflictions.  194 

III.  To  be  impatient  on  this  account  is  into- 
lerable. 195 

IV.  Joy  is  exceedingly  connatural  to  true  re- 
ligion, ibid. 
,  V.  There- is  fomething  very  peculiar  in  liv- 
ing Chriftianity.     Therefore,  196 

1.  Labour  to  fix  this  judgement  in  general 
upon  your  minds.  ibid. 

2.  Indeavour  that  it  may  be  your  judge- 
ment with  application  to  your  felves.  And  to 
inforce  all  this,  197 


(    CXVII    ) 

page 

(i.)  Conside  r  how  pleafant  it  is  to  have  fpi- 

rits  got  into  this  frame  and  pofture.     And,   200 

(2.)  That  this  is  the  only  way  we  have  to 

make  an  advantage  of  a  matter  that  is  bad  in  it 

felf,  and  in  its  own  nature.  ibid. 

Sermon    XII. 

On  1  Peter  v.  10. 
The  obfervation  from  the  words  ;  That  to  a 
right  and  well  difpofed  judgement  fpiritual  im- 
provements and  advantages  by  fuffering  are 
more  defirable  than  a  freedom  from  thofe  fuf- 
ferings  themfelves.  204 

I.  It  is  evinced,  that  a  well  informed  judge- 
ment does  reckon  fo,  from  a  twofold  conside- 
ration. 206 

II.  That  there  is  fufRcient  reafon  for  fuch  a 
judgement.     For,  207 

1.  The  Apoftle's  prayer  in  the  text  for  the 
converted  Jews  is  molt  fuitable  to  that  grace  by 
which  they  had  been  called.     And,  208 

2.  To  that  ftate  of  glory  to  which  they  were 
called.  210 

Inferences. 

I.  We  may  hence  learn  that  we  have  another 
intereft  to  concern  our  felves  about,  than  that  of 
our  flefh  or  outward  man.  2 1 3 

II.  That   thefe  two  interefts  as  they  are  di- 

g  3  ftincT:, 


(    CXVIII    ) 

Fagc 
ftinct,  fo  they  are  commonly  very  oppofite  to 
one  another.  ibid. 

III.  That  the  intereft  of  the  inward  man  is 
much  more  considerable  than  that  of  the  fleih.214 

IV.  That  fufferings  among  the  people  of 
God  in  this  world  are  no  novelties.  215 

For  the  eviction  of  thofe,  who  feem  to  be  of 
another  judgement  from  the  Apoftle  it  is  ob- 
feived,  that  there  is  a  failure  among  us  in  this 
refpecl,  and  a  great  evil  in  it.  217 

In  the  clofe  two  things  are  recommended. 

1.  That  we  fhould  fix  this  judgement  of 
the  Apoftle  in  our  felves  as  the  flandard  and 
meafure  of  our  own.     And,  220 

2.  Th  a  t  agreeably  to  this,  the  fcope  and  end 
of  our  prayers  mould  be  directed.  225 

Sermon    XIII. 
On  Isa  i.  lxxiii.  10. 

Introduction.  227 

It  is  obferved,  that  the  rebellions  of  a  people 
profeffing  the  name  of  God  are  very  vexatious 
to  his  fpirit,  and  that  fuch  vexations  ingage  him 
againft  them  as  their  enemy.  228 

First,  It  is  inquired  into  the  nature  of  the 
evil  done  ;  that  is,  vexing  the  fpirit,  under 
which  the  various  titles  of  the  holy  fpirit  are 
confidered.  229 

Secondly,  It  is  inquired  alfo  concerning  the 

evil  fuffiered  hereupon  \  namely,    the  nature  and 

the  iffue  of  it.  238 

In- 


(    CXIX    ) 

Infe  rences. 

page 

I.  That  among  a  people  profefling  the  name 
of  God,  the  fpirit  of  God  is  wont  to  be  at 
work.  241 

II.  We  are  then  to  confider  whether  this  may 
not  be  much  our  cafe,  that  like  the  Jews,  we 
have  vexed  the  holy  fpirit,  which  hath  for  a  Jong 
feafon  been  dealing  with   us.  242 

III.  Let  us  hereupon  haften  to  take  up  the 
controverfy  by  humbling  our  felves  before  God. 
And,  243 

IV.  Apply  our  felves  with  great  earneftnefs 
to  fupplicate  the  continuance  of  the  fpirit  among 
us.     To  which  purpofe  confider,  244 

1.  The  necefllty  of  having  the  fpirit.  And,  245 

2.  The  poflibility  of  fucceeding  well  in  our 
wreftlings  with  God  for  this  purpofe.  247 

Sermon  XIV. 
On  James    i.   22. 

I.  It  is  fhewn  what  it  is  to  be  a  doer  of  the 
word.  251 

II.  What  to  be  a  hearer  only.    And,    ibid. 

III.  Wherein  thofe,  of  the  latter  fort,  do 
fo  miferably  deceive  themfelves.  252 

I.  It  is  fhewn  what  it  is  to  be  a  doer  of  the 
word.  ibid. 

1.  It  fuppofes  a  formed  fixed  defign  that 
this  mail  be  our  courfe.  ibid. 

24.  2.  A 


(  cxx  ) 

page 

2.  A  serious  indeavour  to  understand,  what 
is  the  mind  and  wili  of  God.  253 

3.  The  ufe  of  our  judgement,  in  order  to  di- 
ftinguifh  what  is  divine,  and  what  is  human.  254 

4.  It  implies  great  reverence  in  hearing  the 
word.     And,  255 

5.  That  it  be  mingled  with  faith. '  256 

6.  It   requires  love.     And,  257 

7.  Subjection,     And,  258 

8.  A  previous  transformation  of  the  heart  by 
it,     And,  259 

9.  A  faithful  remembrance  of  it. And,  260 

Lastly,  An  actual  application  of  all   fuch 

rules  in  the  word  to  prefent  cafes,  as  they  occur. 

261 

II.  It  is  fhewn  what  it  is  to  be  a  hearer  only. 

262 
Under  which  are  drawn  the  following  cha- 
racters j  namely,  the  unattentive,  the  inconfi- 
derate,  the  injudicious  hearer.  There  are  aifo 
the  unapprehenlive,  the  ftupid,  the  difaffected, 
the  fantailical  hearers  •,  and  alfo  the  talkative, 
the  cenforious,   and  the  malicious.  263 

III.  The  felf-deception  of  fuch  perfons  is 
confidered.  268 

Application.  270 

S  e  r  m  o  n  XV. 

On    Luke    xviii.    i 8. 

In  order  to  illuftrate  the  argument  which 
Chrift  draws  from  the  parable  of  the  unjuft  judge  ; 
the  Author  (hews, 

First, 


(    CXXI    ) 

page 

First,   The  parity  of  reafon   between  the 

cafe  our  Lord  argues  from,   and  that  which  he 

argueth  to.     And  alio,  276 

Secondly,  The  fuperiority  of  reafon  too  in 

fundry  refpects.     Particularly,  278 

I.  In  refpect  of  the  Supplicants.  279 

II.  The  perfons  fupplicated.     And,  280 

III.  In  refpect  of  the  fupplication  it  felf.  282 

Inferences. 

I.  How  great  a  thing  is  it  to  have  this  matter 
clear  to  us  that  we  are  of  the  elect  of  God  !  285 

II.  That  the  elect  of  God,  as  long  as  they 
continue  in  the  world,  are  to  bear  the  character 
of  praying  ones.  286 

III.  In  how  wretched  a  cafe  are  the  enemies 
of  the  Church  of  God  in  the  world  !  287 

IV.  We  fee  hence,  how  unreafonable  a  thing 
it  is  to  be  defpondent  in  prayer,  or  to  faint  in 
this  duty,  fuppofing  that  the  things  we  chiefly 
infill  upon  are  the  common  concernments  of  the 
elect  of  God.  ibid. 

Sermon    XVI. 

On  Rom.   v.  5. 

The  context  confidered.  295 

I.  It  is  inquired  of  what  hope  this  is  fpoken, 
that  it  maketh  not  afhamed.     And,  298 

II.  This  particular  property  of  it  is  confidered- 
In  the  doing  of  which,  301 

I. 


(    CXXII    ) 

page 
i.  The  import  of  the  Chriftian  hope  is  open- 
ed.    And  ibid. 
2.  The  truth  of  the  afifertion,  that  it  rnaketh 
not  afliamed,  is  demonftrated.  308 

Infer  ences. 

I.  See  the  highly  privileged  (late  of  Chri- 
stians !  309 

II.  Hence  contemplate  the  different  ftate  of 
other  men.  ibid. 

HI.  Hope  muft  needs  be  a  great  thing  in  the 
life  of  a  Chriftian,  and  effential  to  hisChriftianity. 

Sermon  XVII. 
On    1  Thzss.  v.  6. 

I.  It  is  fliewn  thefe  others,  here  referred  to  in 
the  text  do  fleep,  and  that  this  is  the  common 
Hate  of  the  world  ;  which  is  evinced  by  fuch 
things  as  are  ufually  incident  to  deep,  fuch  as 
forgetfulnefs,  infenfiblenefs ,  fecurity,  and  the 
like.  319 

II.  It  is  alfo  fhewn  that  it  ill  becomes  thofe, 
who  are  God's  own  children  to  fleep  as  do  others. 

323 

1.  It  is  unfui table  to  their  principles.        324 

2.  To  their  ftate.     And,  326 

3.  To  their  defigns  and  ends.  ibid. 

Infe  rences. 

I.  That  God's  own  people,  and  the  men  of 
this  world  are  two  diflincl  forts  of  people,   ibid. 

II. 


(    CXXIII    ) 

page 

II.  That  the  former  are  a  felect,  the  reft  a 
refufe  people.  327 

III.  That  the  people  of  God  are  not  to  imi- 
tate the  reft  of  the  world.  ibid. 

IV.  That  it  is  not  enough  for  fuch  to  ab- 
ftain  from  the  pofttive  evils  of  thofe  others,  but 
they  mult  beware  alfo  of  their  neglects,         ibid.  • 

S  E   R  M  O  N     XVIII. 

On  Dan.    ix.  25. 

The  context  confidered.  335 

It  is  obferved,  that  God  takes  care  for  the 
rebuilding  his  Jerufalem,  fo  as  to  effect  it  not- 
withstanding the  troubles  of  the  times.  And 
again,  338 

That  the  great  God  mercifully  provides, 
and  takes  care,  that  the  building  of  his  Church 
fhould  go  on,  even  in  troublous  times.  From 
whence  by  way  of  ufe  it  is  inferred,  340 

I.  That  we  mould  not  reckon,  that  in  times 
of  trouble  and  difficulty  there  is  nothing  to  be 
done  but  to  fit  ftill,  for  the  carrying  on  of  God's 
fpiritual  building.  341 

II.  We  fhould  take  heed  of  miftaking  our 
work  in  troublous  times.  342 

Again  it  is  obferved,  that  a  city  or  place, 
being  ruined  by  its  own  wickednefs,  when  it  is 
reftored,  the  reftitution  of  it  is  owing  to  the 
fixed  purpofe,  and   active  providence  of  God  5 

who 


(    CXXIV    ) 

page 
who  brings  it  about  notwithstanding  the  greateft 
difficulties.  343 

I.  From  hence  it  is  inferred,  that  a»city  long 
favoured  by  God  may  be  reduced  to  a  very 
ruinous  condition  by  its  own  wickednefs.  '      345 

II.  That  fuch  a  defolation,  followed  by 
fuch  a  recovery,  is  to  be  looked  upon  as  an  ar- 
gument of  the  divine  difpleafure  not  proceeding 
to  deftruction.  349 

III.  Much  lefs  is  fuch  a  ruin  to  be  looked 
upon  as  an  argument  againft  our  religion,    ibid. 

IV.  That  it  argues  a  very  favourable  pro- 
vidence when  God  effectually  brings  about  his 
purpofe,  that  a  city  fo  defolated  mould  be  re- 
ftored  again.  350 

V.  Take  both  the  ruin  [of  the  city  of  Lon- 
don] and  the  refloration  together,  and  we  have 
ftrong  obligations  to  indeavour  the  keeping  the 
gracious  prefence  of  that  God,  who  muft  be  our 
keeper.  353 

Lastly,  Such  a  ruin  and  confequent  refti- 
tution  are  no  afiurance  to  fuch  a  city,  that  it 
fhall  never  be  ruined  again.  354 

S  E   R  M  O  N      XIX. 
On  P  S  A  L  M    LXVII.     2,    3. 

The  context  confidered.  356 

I.  From  the  words  is  briefly  fhewn  what  is 
meant  by  divine  knowledge.  360 

II.  How  fuccefies  and  the  favourable  afpects 

of 


(  cxxv  ) 

page 
of  providence,  relating  to  the  public  affairs  of 
thole,  who  profefs  his  name,  tend  to  propagate 
fuch  knowledge  in  the  world.  364 

1.  There  is  great  reafon  to  hope  for  this 
end.  365 

2.  One  may  alfo  difcern  an  aptitude  in  fuch 
means  to  ferve  this  end  j  which  is  fhewn  in  feve- 
ral  particulars.  368 

III.  That  the  hope  of  this  iffue  mould  ani- 
mate mightily  our  praifes  to  God  for  fuch  fa- 
vourable afpe£ts  upon  them,  who  efpoufe  his  in- 
tereft  in  the  world.     For,  376 

1.  We  ought  to  praife  God  for  mercies,  for 
the  fame  reafon  that  we  pray  for  them.     And, 

377 

2.  For  the  fame  reafon,  for  which  we  are  to 

apprehend  he  beftoweth  them.  $j8 

,  Sermon  XX. 

On  Joshua    xxiv.  20. 

Introduction.  382 

It  is  obferved,  as  the  ground  of  this  difcourfe, 
that  the  good  which  God  hath,  of  mere  good 
pleafure,  done  for  a  nation,  leaveth  them  liable 
to  confuming  judgements,  if  they  grofsly  offend 
God,  and  generally  revolt  from  him.  383 

First,  The  ftate  of  this  truth  is  confidered 
in  the  general  ;  and  it  is  ffiewn.  384 

I.  What   good  the  Almighty  may  be  fup- 

pofed  to  do  to  a  people  in  a  peculiar  way  ;  that 

is,  in  what  refpecls  and  on  what  account,     ibid. 

II. 


(    CXXVI    ) 

page 
II.  The  liablenefs  of  fuch  a  people,  notwith- 
ftanding,  to  more  fevere  and  terrible  judgements 
in  cafe  of  their  general  revolt  from  him.  389 

Secondly,  The  fubjecl:  is  confidered  alfo 
with  application  to  our  own  cafe,  and  the  ftate 
of  our  affairs.  In  which  application  two  things 
are  confidered  •,  393 

I.  A  commemoration  with  great  thankful- 
nefs  of  the  good,  which  God  has  done  for  our 
nation,    in  a  long  tract  of  time.     And,  ibid. 

II.  A  reprefentation,  notwithstanding,  how 
vain  an  imagination  it  would  be  that  we  are 
thereby  exempt  from  a  liablenefs  to  confuming 
judgements,  in  cafe  of  a  general  revolt  from 
God.  401 

To  which  are  added  fome  anfwers  to  the 
queftion  how  we  fhall  demean  our  felves,  when 
we  are  expofed  to  the  terrible  feverities  of  con- 
fuming  vengeance  ?  408 

S  E    R  M  O  N      XXI. 

On   Psalm   ix.    17. 

Th  ere  are  two  obfervations  that  offer  them- 
felves  to  our  view  from  this  fcripture. 

First,  That  it  is  the  property  of  wicked 
men  to  forget  God.     And,  417 

Secondly,  That  it  fhall  be  the  portion  of 
fuch  to  be  turned  into  hell.  ibid. 

I.  The  Author  fhewswhat  we  are  to  under- 
ftand  by  the  wicked.  41 8 

II. 


(    CXXVII    ) 

page 

H.  What  is  meant    by  forgeting  of  Go<d. 

Then,  419 

III.  It  is  evinced,  that  they  are  wicked  per- 
fons,  who  do  forget  God.     And,  422 

IV.  That  thofe  of  this  character  mufl  be 
turned  into  hell.  439 

This  is  evinced  from  thefe  three  things. 

1.  It  is  mod  confonant  to  the  juftice  of  God 
that  it  mould  be  fo.  ibid. 

2.  It  is  agreeable  to  his  law.     And,        440 

3.  It  is  mofl  ferviceable  to  his  glory  and 
honour.  441 

Application. 

I.  We  may  hence  learn,  that  religion,  con- 
fiding of  mere  externals,  will  never  fave  any 
man.  443 

II.  That  wickednefs  lying  in  the  hearts  and 
thoughts,  will  abundantly  fufHce  to  damn  a 
man.  447 

III.  That  men  are  not  at  liberty,  as  they 
vainly  imagine,  to  difpofe  of  their  thoughts  as 
they  will.  448 

IV.  That  fince  the  cafe  is  thus,  we  may 
hence  learn,  that  few  only  fhall  be  faved.    And, 

449 

V.  That  God  has  an  inflection  into,    and  a 

full  knowledge  of  the   hearts  and  thoughts  of 
men.  •  Bcfides,  451 

Lastly,  That  it  is  no  impoflible  thing  for 
wicked  men  to  know  themfelves  to  be  fuch,  and 
to  make  a  judgement  of  their  own  eftate  with 
refpect  to  God.  452 

To 


(    CXXVIII    ) 

page 
T  o  which  is  fubjoined  a  word  or  two  of  ad- 
vice to  fuch ;  to  wit,  that  they  would, 

i.  Look  into  their  hearts,  and  fee  whether 
they  are  not  forgetful  of  God.     And,  455 

2.  Labour  forthwith  to  have  the  courfe, 
and  ftream  of  their  fpirits  turned  towards  God  : 
other  wife  all  hopes  of  being  faved  are  quite  taken 
away  ;  and  there  will  be  no  avoiding  the  mife- 
ry,  which  is  threatened  in  the  text.  ibid. 


A   LIST 


(    CXXIX    ) 

A 

LIST 

O  F    T  H  E 

SUBSCRIBERS    NAM  E  S. 

A. 

TH  E  lady  Abney  of  Newington. 
The  reverend  Mr.  John  Adams  of  Dart- 
mouth. 
The  reverend  Mr.  John  Adams  of  Bewdly. 
The  reverend  Mr.  Atkinfon  of  Coventry. 
The  reverend    Mr.  John  Auther  of  Waltham- 

Abbey. 
Mr.  George  Abney  of  Birmingham. 
Mr.  Atkins. 

B. 

Nathaniel  BrafTey  efquire. 
Thomas  Butterworth  efquire  of  Manchefter, 
The  reverend  Mr.  Barker. 
The  reverend  Mr.  Bayes, 
The  reverend  Mr.  Baron. 
The  reverend  Mr.  Benfon. 
The  reverend  Mr.  Belfham  of  Bifhop-Stortford. 
The  reverend  Mr.  Baggefhot  of  Northampton. 
The  reverend  Mr.  Brabant  of  ditto. 
1  The  reverend  Mr.  John  Bryant  of  Uppingham. 
The  reverend  Mr.  Eoyce  of  Kettering. 

Vol.  I.  h  The 


(   cxxx  ) 

The  reverend  Mr.  Brogdon  of  Narborough. 

Mr.  James  Brogdon  merchant. 

John  Bofquain  of  St.  Ives  gentleman. 

Mrs.  Anne  Bielby  of  Hull. 

Mrs.  Hannah  Bull. 

Mrs.  Elizabeth  Bull. 

Mr.  Frederick  Bull. 

Mr.  Thomas  Bull. 

Mr.  Bland,  two  fets. 

Mr.  John  Burkitt  of  Sudbury  in  Suffolk. 

Mr.  Benjamin  Brockhurft  of  Coventry. 

Mr.  John  Bromley  of  ditto. 

Mr.  James  Boydall  of  ditto. 

Mr.  Robert  Butler  of  Arnold  in  Nottingham- 

fhire. 
Mr.  John  Bowles. 
Mr.  Bridges  of  Boreham  in  Efifex. 
Mr.  John  Bentley  of  Sheepfhead   in  Leicefter- 

fhire. 
Mr.  Robert  Bakewell  of  Difhley  in  ditto. 
Mrs.  Sarah  Boddington. 
Mrs.  Jane  Brown  of  Ware. 
Mr.  Daniel  Baker  of  Kettering. 

C 

John  Cay  efquire  counfellor  at  law. 

The  reverend  James  Clegg  M.  D.  of  Chappie 

le  Frith  in  Derbyfhire. 
The  reverend  Mr.  Coveney  of  Oulton  in  Nor- 
folk. 
The  reverend  Mr.  Carpenter  of  Warwick. 
The  reverend  Mr.  Jofeph  Cappe  of  Leeds. 

The 
3 


(    CXXXI    ) 

The  reverend  Mr.  Clarke  of  St.  Albans. 

The  reverend  Mr.    Coriolanus    Copplefton   of 

Buckingham. 
Mrs.  Elizabeth  Coates  of  Chefter  field,  fix  fets. 
Mrs.  Cole.  , 

Mifs  Cole. 

Mr.  Cole  of  Kingdom 
Mr,  Samuel  Cowel    of  Hunfdon  in  Hertford- 

fhire* 
Mifs  Cholmley. 
Mrs.  Cafs  of  Ware. 
Mifs  Cornwall. 

Mr.  Jofeph  Cater  attorney  at  law  in  Coventry-. 
Mr.  Charles  Coe  merchant  in  Maiden. 
Mr.  John  Coe  merchant  in  ditto. 
Mr.  Carleton. 
Mr.  Chapman. 

Mr.  William  Chambers  of  Hulh 
Mr.  James  Carlill  of  ditto. 
Mr.  Robert  Cliffe. 

Mr.  Jofeph  Cruttenden  attorney  at  law. 
Mr.  Samuel  Crumpton  of  Derby. 
Mr.  Samuel  Critchlow  of  Coventry. 
Mr.  Nathaniel  Cox  of  ditto. 
Mr.  Henry  Cooper  of  Walfall. 
Mr.  Samuel  Clay  of  Arnold  in  Nottinghamfhire. 
Mr.  Thomas  Clarke    of  Breedwell  in   Devon- 

fhire. 
Mr.  John  Clark  of  Wigfton  in  Leieeilermire: 
Mr.  Cadell  Bookfeller  at  Briltol. 

h  i  i>. 


(    CXXXII    ) 

D. 

Robert  Ducken  field  efquire  of  Manchefier. 

The  reverend  Philip  Doddridge  D.  D.  of  North- 
ampton. 

The  reverend  Mr.  Dawfon  of  Hinkley  in  Lei- 
cefterfKire. 

The  reverend  Mr.  Dowley  of  Lutterworth  in 
ditto. 

Mrs.  Mary  Docwra  of  Ware. 

Mifs  Docwra  of  ditto. 

Mr.  Richard  Dickinfon  of  ditto. 

Mr.  Samuel  Dickinfon. 

Mr.  William  Dodge  of  Bagworth  in  Leicefter- 
fhire. 

Mr.  Thomas  Dimfdale  of  Hertford,  j 

Mr.  William  Dimnifdale  of  Ware. 

Mr.  Thomas  Daville  of  Stoke-Golding  in  Lei 

j    cefterfhire 

E. 

Mr.  John  Eames  Fellow  of  the  Royal  Society^ 

two  fets. 
Samuel  Eaton  D.  D.   of  Nottingham. 
Mr.  John  Eld  ridge  of  Yarmouth. 

F. 

Freeman  Flower  efquire  of  Gainfborough,  fix 

fets. 
The  reverend  Mr.  Richard  Froft  of  Yarmouth, 
The  reverend  Mr.  John  Fletcher  of  Trunch  in 

Norfolk. 
Mrs.  Elizabeth  Fletcher  of  Hull. 

Mrs. 


(    CXXXIII    ) 

Mrs.  Fletcher  of  Ware. 

Mr.  Thomas  Fletcher  of  ditto. 

Mr.  Thomas  Fletcher  of  Cheapfide. 

Mr.  John  Fallowfield  of  Hull. 

Mr.  John  Fergufon  bookfeller  at  Norwich. 

Mr.  John  French  of  Maidenhead. 

Mr.  Edward  Feeeman  of  Coventry. 

Mr.  Philip  Fumeaux. 

Mr.  Jofeph  Fofter  brewer. 

G 

The  reverend  Mr.  Daniel  Goodrich  of  Oundle. 

The  reverend  Mr.  Jeremiah  Gill  of  Sheffield. 

The  reverend  Mr.  Jeremiah  Gill  of  Gainfborough. 

Mr.  Edward  Godfrey  of  Hampftead. 

Mr.  Grier  merchant. 

Mr.  Thomas  Greaves  of  Northampton. 

Mr.  Jofhua  Grundy. 

Mr.  Ric  hard  George. 

Mr.  James  Gibfon. 

Mr.  Jofeph  Gray  of  Coventry. 

H. 

Peter  Hinde  efquire,  two  fets. 

Thomas  Hunt  efquire  Alderman  of  Coven- 
try. 

Phineas  HufTey  efquire  of  Little  Wirley  in 
Staffordfhire. 

John  Hopkins  efquire,  fix  fets. 

The  reverend  Obadiah  Hughes  D.  D. 

h3  The 


(    CXXXIV    ) 

The  reverend  Mr.  Thomas  Hornblower  of  Kid- 

derminfter. 
The  reverend   Mr.  Samuel  Hurrion   of  Gueft- 

wick  in  Norfolk. 
The  reverend  Mr.  Holdfworth  of  Chelmsford. 
Mr.  John  Hawkins  brewer. 
Mr.  Robert  Harrifon. 
Mr.  Benjamin  Hewfon  of  Northampton. 
Mr.  Thomas  Hancock  of  Lympltone  in  Devon, 
Mr.  Edward  Hodgfon  merchant  in  Hull. 
Mr.  Lawrence  Hill  merchant  in  ditto. 
Mr.  Thomas  Hickfon  merchant  in  ditto. 
Mrs.  Hughes. 

Mrs.  Elizabeth  Handley  of  St.  Albans. 
Mr.  James  Harknefs  of  St  Ives. 
Mr.  Timothy  Haycock  in  Coventry, 
Mr.  Abraham  Hancox  of  ditto. 
Mr.  James  Hannot  of  Yarmouth. 
Mr.  Edward  Hippifley  attorney  at  law. 
Mr.  Wiliiam  Howe. 
Mr.  Hall  of  Herringham  near  Newark  upon 

Trent. 
Mr.  Henry  Hunt  of  Birmingham. 


The  reverend  Mr.  Jones  Rector  of  Alconbury 

in  Huntingdonfhire. 
The  reverend  Mr.  Evan  Jones  of  Spalwick. 
The  reverend  Mr.  Joliie. 
The  reverend  Mr.  David  Jennings. 
The  reverend  Mr.  John  Jennings  in  St.  Ives. 
The  reverend  Mr.  William  Johnfon    of  Wif- 

bich.  The 


(  cxxxv  ) 

The  reverend  Mr.  Jackfon. 

Mr.  lies  of  Hertford. 

Mifs  lies  of  ditto. 

Mrs.  Jarvis  of  Chefhunt. 

Mr.  Jofiah  Jefferys  of  Hockley  in  ElFex. 

Mr.  John  Ives  of  Ware. 

Mr.  John  Iliff  of  Oadby  in   Leicefterfhire, 

K. 

Mr.  William  Kerr  of  Sheffield. 
Mr.  Kiplin  of  Pontefract. 
Mrs.  Martha  King  of  Northampton. 
Mr.  Richard  King. 

L. 

George  Legh,    LL.  D.  Vicar  of  Hallifax. 

Thomas   Langford  efquire  Alderman    of  Not- 
tingham. 

The   reverend    Mr.    Lax  of   Burlington,    two 
fets. 

The  reverend  Mr.  Lavington  at  Exeter. 

The  reverend  Mr.  Nathaniel  Lardner. 

The  reverend  Mr.  William  Lifter  of  Ware. 

Mr.  John  Lewin  of  Leicefler. 

The  Reading  fociety  of  ditto. 

Mrs.  Elizabeth  Lightfoot  of  Hanworth  in  Nor- 
folk. 

Mrs.  Leeds  of  Ware. 

Mr.  David  Landell  of  Newcaftle. 

Mr.  John  Lucas  of  Coventry. 

h  4  Mr. 


(  cxxxvi  ) 

Mr.  Nathaniel  Lawton  junior  of  Coventry. 
Mr.  John  Lant  of  Barkwell  near  ditto. 
Mr.  Richard  Lathropp  of  Briftol. 

M. 

The  reverend   Mr.  Motterfhead  of  Manchef- 
ter. 

The  reverend  Mr.  Miles  of  Tooting  in  Surrey. 

The  reverend  Mr.  Mafon  of  Dorking  in  ditto- 

The  reverend  Mr.  Meadows  of  Needham    in 
Suffolk. 

The  reverend  Mr.  William  Martin  of  Hull. 

The  reverend  Mr.  Samuel  Merivale  of  Sleaford 
in  Lincolnfhire. 

The  reverend  Mr.    Jofeph   Marfhall  of  Roch- 
ford  in  EfTex. 

Mrs.  Moody  of  Bury  St.  Edmunds. 

Mr.  Samuel  Malkin  of  Coventry. 

Mr.  Samuel  Martin  of  Hull. 

Mr.  Richard  Moore  of  ditto. 

Mr.  Nathaniel  Mears  of  Sheffield. 

Mr.  Richard  Milnes  of  Chefterfield. 

Mr.  Owen   Manning  of  Hardington  in  North- 
ampton (hire. 

Mr.  John  Manfell  of  Wolverhampton. 

Mr.  Benjamin  Manfell  of  Birmingham. 
Mr.  Robert  Moore  of  ditto. 

Mr.  Jofhua  May  of  ditto* 


m 


(  CXXXVII  ) 

N. 

The  Right  worfhipful  James  Nafmith  efquire 

Mayor  of  Norwich. 
Robert  Newton   efquire  of  Norton  in   Derby- 

fhire. 
Mr.  Neal  attorney  at  Jaw. 
Mr.  John  North  of  Ware. 
Mr.  Anthony.  North. 
Mr.  Abraham  North,  two  fets. 
Mr.  John  Newnham  of  Birmingham. 

O. 

The  Right  worfhipful  Thomas  Oldham  efquire 
Mayor  of  Coventry. 

The  reverend  Mr.  John  Oakes  of  Chefhunt. 

The  reverend  Mr.  Orton  of  Shrewfbury. 

The  reverend  Mr.  John  Olding  of  Northamp- 
ton. 


P. 


The  reverend  Mr.  Thomas  Palmer  of  Hull. 

The  reverend  Mr.  Petwin. 

The  reverend  Mr.  Michael  Pope. 

The  reverend  Mr.  Andrew  Porteous  of  Ayton 

in  Yorkfhire. 
Mr.  William  Pickard  merchant. 
Mr.  Phillibrown. 

Mr.  Andrew  Parminter  of  Barnflaple. 
Mifs  Phillimoreof  Hertford. 

Mr. 


(  cxxxvur  ) 

Mr.  John  Phillimore  of  Hertford. 
Mr.  James  Piddock  of  Birmingham. 
Mr.  JofephPeafe  merchant  in  Hull. 
Mr.  James  Pickering. 

Q, 

Mr.  Samuel  Quarrel  of  Llangfylling  in  Mont- 
gomery fhire. 

R. 

John  Richards  efquire  of  Normanton  in   Lei- 

cefterfhire. 
James  Raymond  efquire  of  Saffron  Walden. 
Richard  Reynolds  efquire  of  Hertford. 
Matter  Richard  Reynolds  of  ditto. 
The  reverend  Mr.  Richard  Rawlins. 
The  reverend  Mr.  John  Reynolds  of  Atherftone 

in  Warwickfhire. 
The  reverend  Mr.  Richard  Rogerfon  of  New- 

caftle. 
The  reverend  Mr.  John   Reynell  of  Totnefs  in 

Devon. 
Mr.  Thomas  May  of  Bedford. 
Mr.  John  Rotheram  of    Dronfleld    in   Derby- 

ihire,  two    fets. 
Mr.  Gilbert  Roberts  of  Sheffield. 
Captain  Caleb  Rich  of  Hull. 
Mr.  Thomas  Remington  of  Coventry. 
Mr.  Thomas  Rudd  of  St.  Albans. 
Mr.  Samuel  Richards  of  Birmingham. 

S. 


(    CXXXIX    ) 


The  reverend   Mr.  Samuel  Sanderfon    of  Bed- 
ford. 

The  reverend  Mr.  Patrick  Simpfon  of  Coven- 
try. 

The  reverend  Mr.  Francis  Spilfbury. 

The  reverend  Mr.  Chriftopher  Smalley  of  Chef- 
terfield. 

The  reverend  Mr.  Samuel  Smalley  of  Market- 
Harborough. 

The  reverend  Mr.  Samuel  Statham  of  Lough- 
borough. 

The  reverend  Mr.  Thomas  Scott  of  Norwich. 

The  reverend  Mr.  Jofeph  Staniforth  of  Havant 
in  Hampfhire. 

The  reverend  Mr.  Steffe   of  Little  Baddow   in 
Effex.    • 

The  reverend  Mr.  Samuel  Short  of  Wymond- 
ham  in  Norfolk. 

Mr.  Nathaniel  Sheffield  attorney  at  law. 

Mr.  John  Spilsbury  attorney  at  law   in  Bromf- 
grove. 

Mrs.  Katherine  Smith  of  Coventry. 

Mrs.  Stevens  of  Epfom. 

Mrs.  Surman. 

Mrs.  Elizabeth  Scott  of  Norwich. 

Mr.  Thomas  Stiles. 

Mr.  Denham  Stiles. 

Mr.  Jofeph  Stiles. 

Mr.  John  Smith. 

Mr. 


(    CXL    ) 

Mr.  Samuel  Simmons  of  Sheffield. 

Mr.  James  Shepherd  of  Plymouth. 

Mr.  Henry  Steele  of  Northampton. 

Mr.  Samuel  Shore  of  Sheffield. 

Mr.  John  Smith  of  ditto. 

Mr.  Stephen  Smith  of  Coventry. 

Mr.  Edward  Smith  of  ditto. 

Mr.  Godfrey  Shewel. 

Mr.  George  Sadleir. 

Mr.  George  Seeker  of  Coventry. 

Mr.  Nathaniel  Simpfon  of  Leicefter. 

Mr.  Samuel  Spivee  of  Hull. 

Mr.  William  Smith. 

Mr.  Samuel  Sheafe  fenior. 

Mr.  Richard  Slater  of  Chefterfield. 

T. 

The  reverend  Mr.  John  Tailer  of  Ramfey* 

The  reverend  Mr.  Abraham  Tozer  of  Nor- 
wich. 

The  reverend  Mr.  John  Thompfon  of  Stock- 
ton, two  fets. 

Mifs  Tatnal  of  Hackney. 

Mr.  Thomas  Tindal  of  Bewdley. 

Mr.  William  Turner  merchant  in  Hull. 

Mr.  John  Turton  of  Oldbury. 

Mr.  Meredith  Townihend. 


Mrs.  Phcebe  Voice,  two  fets. 

The  reverend  Mr.  Valentine  of  Epfom. 

i  The 


(    CXLI    } 

The  reverend  Mr.  Urqhart. 
Mr.  Benjamin  Vipan  of  Sutton, 

W. 

Anthony  Walburge  efquire 

Samuel  Watfon  efquire  Alderman  of  Hull. 

Conway  Whithorne  efquire  of  the  Inner  Temple* 

The  reverend  Ifaac  Watts,  D.  D. 

The    reverend  Mr.  John  Wadfworth  of  Shef- 
field. 

The  reverend  Mr.  Field   Sylvefter   Wadfworth 
of  ditto. 

The  reverend  Mr.  Wilkinfon  of  Birmingham, 

The  reverend  Mr,  Nathaniel  Whitlock. 

The  reverend  Mr.  Thomas  Whitaker  of  Leeds, 

The  reverend  Mr.  Witton  of  Weft-Bromwich. 

The  reverend  Mr.  Tobias  Wildbore  of  Hull. 

The  reverend  Mr.  Samuel  Witter  of  ditto. 

The  reverend  Mr.  Wilfon  of  Newcaftle. 

The  reverend  Mr.  Jofeph  Winter  of  Walfall. 

The  reverend  Mr.  Thomas  Webb  of  Afhley, 

Mr.  Timothy  Wyld   three  fets. 

Mr.  John  Worfley  of  Hertford,  three  fets. 

Mrs.  Worfley  of  ditto. 

Mrs.  Wyldman  of  Epfom. 

Mrs.  Johanna  Wright  of  Nottingham. 

Mr.  Benjamin  White  of  St.  Ives. 

Mr.  Godfrey  Wigfall  of  Sheffield. 

Mr.  Ichabod  Wright  of  Nottingham. 

Mr.  Ifaac  Wylde  of  ditto. 

Mr. 


(    CXLII    ) 

Mr.  John  Walrond  junior  of  Exeter. 

Mr.  Jofeph  Wilkinfon. 

Mr.  Richard  Wilkinfon  of  Chefterfield. 

Mr.  Robert  Wilkinfon  of  Arnold. 

Mr.  John  Whitroham. 

Mr.  Thomas  Watfon. 

Mr.  Thomas  Woodward  of  Bedford. 


SERMON 


Errata.' 

Vol.1,  p.  119,  line  11th.  for  figns  read  fighs; 
p.  1 70,  line  3rt.  inftead  of  the  point  of 
interrogation  (?j  a  period , 


( I ) 
SERMON   I. 

Preached  May  24,    1676. 

I  JOHN  iv.  20.  the  latter  part. 

-i—  He  that  loveth  not  his  Brother,  whom  he 
hath  fee  ?i  5  how  can  he  love  God,  whom  he 
hath  not  feen  ? 

The  whole  verfe  runs  thus. 

If  a  man  fay,  I  love  God,  and  haleth  his  Brother? 
he  is  a  liar  :  for  he  that  hveth  not  his  Brother, 
•whom  he  hath  feen ;  how  can  he  love  God, 
whom  he  hath  not  fen  ? 

MY  purpofe  at  prefent  is  not  to  fpeak 
from  thefe  words  either  of  love  to 
God,  or  our  brother,  abfoJutely  and 
iingly  :  but  comparatively  only,  according  to 
that  connexion  which  they  have  one  with  ano- 
ther ;  and  the  difference  of  the  one  from  the 
other  refpecting  their  objects,  as  the  object  of  the 
one  is  fomewhat  vifible,  and  of  the  other  fome- 
what  invifible. 

There  is  one  thing  neceffary  to  be  premifed 

to  this  intended  difcourfe  concerning  the  accepta* 

Vol.  I.  B  tion 


(    2) 

V  O  L.  tion  of  love  here,  and  it  is  this ;  that  the  Apoflle 
I-  in  this  little  tractate  of  love,  as  this  Epiftle  may 
for  the  mod  part  be  called,  doth  not  defign  to 
treat  of  love  as  a  philofopher,  that  is,  to  give 
us  a  precife  formal  notion  of  it :  but  to  fpeak  of 
it  with  a  latitude  of  fenfe  •,  not  fo  indeed  as  to 
exclude  the  formal  notion  of  love  as  it  is  feated 
in  the  inner  man,  but  fo  as  to  comprehend  in  it 
fuch  apt  expredlons  and  actings  of  it,  as  accord- 
ing to  the  common  fenfe  of  men  were  moil  agree- 
able and  natural  to  it.  And  therefore  fpeaking 
of  love  to  Go  d  in  the  u  chapter,  ver.  5.  he 
tells  us,  that  wbofo  keepeth  his  word,  in  him  verily 
is  the  love  of  God  perfected  :  that  is,  The  very 
perfection  of  the  love  of  God  flands  in  this, 
in  keeping  his  word.  So  in  the  V  chapter, 
ver.  3.  This,  faith  he,  is  the  love  of  Gov,  that 
we  keep  his  commandments.  And  fpeaking  of 
the  other  branch  of  this  love  in  the  111  chapter, 
ver.  17.  he  faith,  Whofo  hath  this  world's  goods, 
and  feet h  his  brother  have  need,  and  fhutteth  up  his 
bowels  of  compaffion  from  him,  how  dwelleth  the 
love  of  God  in  him  ?  The  Apoftle  calls  this  the 
love  of  Go  d  alfo  ;  it  being  one  and  the  fame  di- 
vine principle  of  love  implanted  by  G  o  d  him- 
£df,  which  fpreads  itfelf  to  feveral  objects  all  un- 
der one  and  the  fame  communication,  as  having 
more  or  lefs  of  the  divine  beauty  and  lovelinefs 
appearing  in  them. 

S  o  that  if  any  one  mould  go  about  here  to 
play  the  fophifter,  and  fay,  "  Love  is  a  thing, 
"  which  hath  its  whole  nature,  and  refidence 

"  t 


(  3  ) 

"  the  inner  man.  Define  it  never  fo  accurately,  Serm. 
"  you  will  find  it  to  be  wholly,  and  intirely  feated  I. 
"  there.  Now  therefore,  fince  nothing  can  bec-"^/**J 
"  denied  of  itfelf,  let  it  be  confined  and  fhut  up 
"  there  never  fo  clofely,  admit  that  no  expref- 
"  fion  be  made  of  it  one  way  or  another,  yet  I 
*c  need  not  be  folicitous  on  this  account :  for  let 
"  me  walk  and  do  as  I  lift,  the  love  of  God  may 
*'  be  in  me  for  all  that ;  fince  love  is  fuch  a  thing, 
*c  wherever  it  is,  as  mufh  have  its  wnole  nature 
"  within  one."  To  this  the  Apoftle  would  re- 
ply, No,  I  do  not  (peak  of  love  in  fo  ftrict  a 
fenfe.  Love,  as  I  intend  it,  is  not  to  be  taken  fo  : 
or  if  it  were,  it  muft  however  be  fuppofed  to  have 
that  ftrength  and  vigour  with  it,  as  to  inable  it 
to  be  the  governing  principle  of  a  man's  life  ;  to 
affect  and  influence  his  own  foul  ;  and  fo  to  run 
through  the  whole  ccurfe  of  his  daily  practice. 
I  fpeak  of  love  according  to  what  it  virtually 
comprehends  in  it  •,  namely,  conformity  to  the 
will  of  God,  and  obedience  to  his  laws  where- 
by that  will  is  made  known.  And  thus  love  is 
elfewhere  taken  in  fcripture  alfo.  Our  Saviour 
you  know  gathers  up  our  duty  into  love.  Thou, 
floalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  foul,  and  with  all  thy  mind,  and 
thy  neighbour  as  thy f elf ;  upon  thefe  two  command- 
ments hang  all  the  law  and  the  prophets.*  The 
Apoftle  alfo  tells  us,  that  love  is  the  fulfilling  of 
the  law.  b  Therefore  love  to  God  and  our 
brother,  in  this  place,  mjft  be  taken  for  the 
B  2  fummary 

*  Matth.  xxu.  37  ,— — 4.    b  Rom.  xm.  10. 


(  4) 

VOL.  fummary  or  abridgement  of  our  whole  duty ; 
an  epitome  of  the  two  tables  ;  a  virtual  com- 
prehenfion  of  all  we  owe  either  to  G  o  d  or  man : 
that  is,  univerfal  holinefs,  and  an  intire  obedi- 
ence to  the  divine  will.  But  ftill  in  this  fyflem 
or  collection  of  duties,  love,  ftrictly  and  for- 
mally taken j  is  to  be  confidered  as  the  pri- 
mary and  principal  thing  ;  as  feated  and  in- 
throned  in  the  heart  and  foul ;  and  as  the  ori- 
ginal principle,  upon  which  all  other  duties 
do  depend,  and  from  whence  they  muft  pro- 
ceed. 

The  acceptation  of  love  being  thus  fettled, 
there  are  three  things  that  I  chiefly  intend  to 
fhew  from  this  fcripture. 

First,  That  there  is  a  greater  difficulty  of  liv- 
ing in  the  exercife  of  love  to  G  o  d  than  towards 
man,  upon  this  account,  that  he  is  not  the  object 
of  fight,  as  man  is  •,  and  confequently,  that  the 
duties  of  the  fecond  table  are,  according  to  this 
our  prefent  ftate  of  dependence  on  external  fenfe, 
moreeafy  and  familiar  to  us  than  the  duties  of 
the  firft.  Hence  proceeds  that  general  propen- 
fity,  which  it  greatly  concerns  us  to  be  aware  of; 
to  acquiefce  and  take  up  our  reft  in  a  fair,  civil 
deportment  among  men,  without  ever  being  con- 
cerned to  have  our  fouls  pofTefTed  with  holy, 
lively,  and  powerful  affections  towards  God. 

Secondly,  I  fhall  fhew,  that  this  impoffibi- 
lity  of  feeing  God  doth  not  however  excufe  us 
from  exercifing  love  to  him  in  this  our  prc 


(  5) 

ftate.  It  is  indeed  one  reafon  why  he  is  actually  Ser  m. 
fo  little  loved  in  the  world,  but  it  is  no  fufficient 
excufe.  For  the  impoflibility  of  feeing  God  doth 
not  render  it  impoffible  to  love  him,  and  to  live 
in  his  love,  while  we  are  here  in  this  world,  dwel- 
ing  in  the  flefh.  And  this  alfo  is  plainly  ground- 
ed in  the  text ;  for  this  vehement  expoftulation 
of  the  Apoftle,  If  any  man  do  not  love  his  brother 
whom  he  hath  fcen,  hozv  can  he  love  God  whom  he 
hath  not  feen  ?  plainly  fuppofes  it  to  be  an  intole- 
rable thing  not  to  love  God.  And  therefore 
hence  he  takes  the  advantage  of  inforcing  the 
duty  of  loving  our  brother,  becaufe  otherwife 
we  mould  be  convicted,  and  proved  to  be  no 
lovers  of  G  o  d  ;  taking  it  for  granted,  that  this 
would  be  efteemed  a  mod  horrid  thing,  even  at 
the  very  firft  fight.  Otherwife  his  exhortation 
would  have  no  force,  nor  pungency  in  it  •,  but 
would  be  flat,  and  infignificant.  Therefore  he 
plainly  fuppofes  here,  that  though  God's  not  be- 
ing the  object  of  fight  doth  render  the  exercife 
of  love  to  him,  upon  that  account,  more  diffi- 
cult :  yet  it  doth  not  render  it  impoffible,  or  the 
neglect  of  it  at  all  excufable  ;  but  confiders  it  as 
a  thing  to  which  men  are  moft  indifpenfibly  ob- 
liged. This  therefore  will  be  my  fecona  head  to 
difcourfe  upon  from  this  lcripture.  And  then 
in  the 

Third  place,  My  defign  is  to  fh?w  you  the 

abfurdity  of   their  profeffion  of  lovj  to    God, 

who  do  not  love  their    brother  alio  •,  and  how 

felfe  and  fulfom  a  thing  it  is  for  men  to  pretend 

B  3  to 


(  6) 

V  O  L.  to  any  thing  of  fanctity  and  religion,  while  they 
I-       neglect  the  duties  of  the  fecond  table.     Of  thefe 
we  fhall  fpeak  in  order,  and  begin  now  with  the 

First  obfervation,  That  the  impoffibility  of 
feeing  God  renders  the  exercife  of  our  love  to 
him  more  difficult,  than  the  exercife  of  it  towards 
man  whom  we  do  fee. 

In  this  doctrine  there  are  two  branches,  which 
are  to  be  diftinctly  conlidered. 

I.  That  it  is  more  difficult  to  love  God 
than  our  brother. 

II.  That  one  great  reafon  of  it  is,  that  we 
cannot  fee  God,  as  we  do  our  brother. 

I.  As  to  the  former  of  thefe,  that  there  is  a 
greater  difficulty  in  the  exercife  of  love  to  God 
than  to  men,  we  may  collect  from  the  common 
obfervation  of  the  world.  For  it  is  very  plain 
and  evident,  that  the  common  courfe  and  prac- 
tice of  men  fhews  what  is  more  eafy  to  them, 
and  what  lefs ;  it  plainly  difcovers  which  way 
they  are  moil  inclined.  This  is  the  thing,  which 
I  underftand  here  by  difficulty ;  and  it  anfwers 
the  intent  and  force  of  the  Apoftle's  expreflion, 
How  can  he  that  loveth  not  his  brother  whom  he 
hath  feen,  love  God  whom  he  hath  not  feen  ? 
This  plainly  muft  be  underftood  in  a  relative' 
fenfe,  and  have  refpect  to  fome  agent,  and 
here  muil  have  reference  to  ourfelves.  It  is  lefs 
eafy  to  us,  that  is,  it  is  a  thing  which  our  nature 
in  our  prefent  ftate  doth  lefs  incline  us  to,  actually 
to  live  in  the  exercife  of  love  towards  God,  than 

towards 


I  7  ) 
towards  men.     And,  I  fay,  what  men  are  more  s  e  r  m. 
or  lefs  inclined  to,  is  to  be  Teen  in  their  common       I. 
courfe  ;  and  from  the  common  obfervation  of  the 
ftate  and  pofture  of  the  world   we  may  gather, 
that  men  in  general  are  lefs  inclined  to  love  God, 
than  one  another.     And  though  it  be  very  true, 
there  is  too  little  of  love,  kindneis,  and  mutual 
affection  among   men,    and  a  great  neglect  of 
juftice,  common  honefty,  and  the  other  duties  of 
the  fecond  table,  which  love  muft  be  understood 
to  comprehend  ;  yet  certainly  the   inftances  are 
not  fo  rare  of  perfons  that  are  kind,  courteous, 
affectionate,  and  well-humoured  one  to  another, 
as  of  perfons  well-affected  towards  God.     This 
is  a  thing  which  commands  our  affent  even  at  the 
very  firft  fight.     Nay  further,  though  it  is  alio 
no  lefs  true,    that  men  are  too  much  lovers  of 
themielves,  to  the  exclufion  not  only  of  God 
but  of  men  too;  yet  certainly  there  is  more  of 
love  to  men,   than  to  God,  prevailing  in  the 
world.     And  to  make  this  out,  let  us  go  to  the 
ufual  evidences  and  expreffions  of  love  j  fuch  as 
mindfuinefs  of  others,  truft  in  them,  a  readinefs 
to  be  concerned  for  their  intereft,  a  ftudious  care 
to  pleafe  them,  loving  to  converfe  with  them,  or 
feeking  and  being  pleafed  with  it,  and  the  like. 
If  we  defcend,  I  fay,  to  the  confideration  of  fuch 
evidences  of  love  as  thefe  are,  we  mall  find  that 
man  is  generally  better  beloved,  than  God  is. 
And  that  this  may  gain  the  greater  poffeilion  of 
our  fouls,  let  us  a  little  confider  thefe  particular 
evidences  of  love  -,  and  then  fee  whether  men  are 

B  4  not 


(8) 

V  O  L.  not  generally  more  beloved  by  one  another,  than 
I.  G  o  d  is  by  them ;  hereby  we  mail  plainly  fee,  what  is 
mod  agreeable  to  their  temper,  and  whatnot.  And, 
I.  Mindfulness,  or  a  kind  remembrance  of 
others,  is  a  moll:  natural  evidence  of  love.  But  what ! 
are  men  who  trartfact  affairs  one  with  another,  fo 
apt  to  forget  each  other,  as  they  are  to  forget  God? 
It  is  given  us  as  a  common  distinctive  character  of 
a  wicked  man,  that  he  is  one  that  hath  not  God 
in  all  his  thoughts.  For  thus  faith  thePfalmift,^TA? 
wicked  in  the  pride  of  his  countenance,  that  is,  his 
heart  exprefling  itfelf  in  the  haughtinefs  of  his 
countenance,  and  his  fupercilious  looks,  will  not 
feek  after  God  ;  God  is  not  in  all  his  thoughts c. 
And  by  the  fame  divine  penman  a  wicked  man, 
and  a  forgetter  of  God,  are  ufed  as  exegetical 
expreflions.  But  there  is  many  a  wicked  man 
that  will  kindly  remember  his  friends,  his  rela- 
tions, even  his  very  companions  in  wickednefs. 
And  if  we  demand  an  account  of  ourfelves,  do  we 
not  find  it  more  eafy  and  familiar  to  us  to  entertain 
thoughts  concerning  our  friends,  and  relations, 
from  day  to  day,  than  we  do  to  think  of  God  ?  Are 
we  not  alfo  more  inclined  to  love  them  than  Go  d  ? 
What  we  love,  we  are  not  apt  to  forget.  The  defire 
of  our  foul  is  to  thee,  and  to  the  remembrance  of  thy 
name*.  Our  love  to  thee,  which  naturally  works 
by  defire,  will  not  let  us  forget  thee  ;  it  is  too 
deeply  impreffed  and  rooted  in  us  ever  to  lofe 
the  remembrance  of  the  object  of  our  Jove. 
This  is  one  thing  that  fheweth,  that  God  is  a  great 

deal 
I  Pf.  x;  4'     ix.  17.:  fl  Ifai.  xxvi.  8, 


(  9  ) 

deal  lefs  loved  by  men,  than  they  are  by  one  ano -  Serm. 
ther.     Again,  I. 

2.  To  be  apt  to  truft  in  one  another,  is  a  very 
natural  evidence  and  expreflion  of  love.  Whom 
we  hate,  we  cannot  truft  ;  whom  we  love  intire- 
jy,  we  know  not  how  to  diftruft.  One  of  the 
characters  of  love  is  this,  It  hopeth  all  things  y 
it  believetb  all  things  %  it  abhors  to  entertain  a 
jealous  furmife  of  the  perfon,  who  is  the  object 
of  it.  Now  let  the  matter  be  tried  by  this, alio, 
and  how  much  more  ready  are  men  to  truft  to 
one  another,  than^they  are  to  truft  to  God  ! 
What  |s  there  fo  vain,  fo  uncertain,  fo  unliable, 
which  they  are  not  more  forward  to  repofe  their 
truft  in,  than  in  him  ?  Therefore,  faith  the  A- 
poftle  to  Timothy,  Charge  them  that  are  rich  in 
this  world,  that  they  be  not  high-minded  ;  nor  truft 
in  uncertain  riches^  but  in  the  living  G  o  d  f . 
Which  charge  implies  the  propenfity  of  men's 
minds,  rather  to  truft  in  the  moft  fugitive,  un- 
certain, vanifhing  fhadows,  than  in  God  himfelf. 
This  is  an  argument,  that  he  hath  but  little  love 
among  men  ;  that  he  cannot  be  trufted  j  and  that 
few  will  give  him  credit.  But  how  fafely  and 
quietly  do  men  repofe  a  truft  and  confidence  in 
one  another  ?  And  indeed  if  faith  and  truft  were 
not  natural  to  man,  there  would  be  no  iuch  thing 
as  commerce,  Which  is  the  bond  of  human  fo- 
ciety.  The  world  mult  diffolve  and  break  up  ; 
all  muft  live  apart  in  dens,  and  caves,  and  wilder- 
nefies,  and  have  nothing  to  do  one  with  another, 

if 

*  i  Cor.   xiii.  ;.        *  i  Tim.   vi.  17. 


(  io) 

V  O  L.  if  they  could  not  truft  one  another.  Without 
*  ^  mutual  confidence,  there  would  be  an  end  of  all 
trafrick.  But  to  this  human  fociety  ihews  there 
is  a  difpofition  ;  and  you  can  eafily  find  out  per- 
fons,  in  whom  you  would  as  fafely  repofe  your 
truft  and  confidence,  as  in  your  own  hearts.  You 
can  fay,  "  I  would  put  my  life  into  fuch  a  man's 
"  hands,  or  whatever  is  mofl  dear  to  me."  And 
if  that  perfon  mould  but  promife  to  undertake 
an  affair,  faying,  "  I  will  do  fuch  a  thing  for 
"  you,  truft  me  with  it,  leave  it  upon  me  •, "  you 
would  be  as  quiet,  as  if  you  faw  the  bufinefs  done 
and  already  effecled.  But  how  unapt  are  the 
hearts  of  men  to  truft  in  Go  d  !  And  this  it  is, 
that  holds  off  the  world  from  him.  He  hath 
fent  the  gofpel  of  peace  and  reconciliation  to  man- 
kind, and  therein  declares  the  good  tidings,  how 
willing  he  is  that  the  controverfies  mould  be 
taken  up  between  men  and  himfelf;  yet  none 
will  believe  it,  none  think  him  in  earned,  till  he 
is  pleafed  himfelf  to  draw  them.  Who  hath  be- 
lieved, faith  the  Prophet,  cur  report  ?  or,  to 
whom  is  the  arm  of  the  Lord  revealed s  ?  Plainly 
intimating,  that  the  arm  of  God  muft  go  forth 
to  make  a  man  believe  him,  and  take  his  word. 
A  ftrong  argument,  that  he  hath  but  little  love 
among  men,  when  he  cannot  be  trufted  •,  or,  at 
leaft,  when  fo  few  will  give  him  credit ! 

3.  A  readiness  to  be  concerned  for  one  an- 
other's intereft,  and  reputation,  is  alfo  a  natural 
evidence  of  love.  And  we  know  how  eafily  men 
are  drawn  in  for  one  another,  and  take  part  with 

a 
*  I&iah  Lin.  1, 


( " ) 

a  neighbour,  or  a  friend,  when  they  are  traduced,  Serm. 
and  evil  fpoken  of;  and  efpecially  when  they  I. 
fee  indignities  and  affronts  put  upon  them. 
There  is  ufually  a  great  fiding  among  perfons 
upon  fuch  occafions.  "  Such  a  one  has  fpoken 
"  ill  of  my  friend,  I  muft  ftand  up  for  him  to 
Ci  the  uttermoft.  Another  has  injured  him, 
V  purloined  from  him  that  which  was  his,  and 
«  "  the  like  ;  I  muft  right  him."  Should  we  not 
reckon  him  a  bafe  fellow,  who  mould  behold 
an  act  of  flealing  committed  upon  the  eftate  of 
another,  and  not  make  a  difcovery  of  it,  or  en- 
deavour to  have  him  righted  ?  But  how  little  ge- 
nerally are  men  concerned  for  God,  and  his 
affairs  !  What  robberies  are  every  where  com- 
mitted againft  him,  and  yet  how  few  do  lay  it 
to  heart !  How  evil  is  he  fpoken  of  many  times, 
and  his  truth,  and  his  ways !  But  how  few  can 
fay,  The  reproaches  wherewith  they  have  reproach- 
ed thee,  have  fallen  upon  me  h  /  It  is  true,  this 
is  the  fenfe  of  David,  when  he  cries  out,  As  with 
a  /word  in  my  hones  mine  enemies  reproach  mcy 
while  they  fay  unto  me  daily,  where  is  thy 
God1?  It  is  to  me  as  if  one  was  forcing  a 
fword  into  my  bones,  even  into  my  marrow ; 
a  mod  intolerable  torment  to  be  upbraided  in 
refpect  to  my  God:  that  he  is  either  impo- 
tent, and  cannot  help  me ;  or  that  he  is  falfe 
to  me,  and  aniwereth  not  the  truft  I  have  re- 
pofed  in  him.  But  how  few  are  there  of 
David's  mind,  in  this  cafe  ?  How  many  oaths 
and  blafphemies  can  they  hear,  wherein  the  fa- 

cred 
fc  Pf.  i.xix.9.       *  Pf.  kin.  io, 


( 12 ) 

VOL.  cred  name  of  God   is  rent  and  torn,  and  yet 
I.        their  hearts  are  not  pierced  at  all !      Further, 

4.  A  n  earneft  ftudy  to  pleafe  men  is  a  natu- 
ral expreflion  of  love.  Now  let  the  matter  be 
eftimatedby  this,  how  much  lefs  God  is  loved 
in  the  world  than  men.  It  is  an  ordinary  thing 
with  them  to  ftudy  to  pleafe  one  another,  to  hu- 
mour one  another.  C£  Such  and  fuch  things  I  do, 
"  and  fuch  I  omit,  left  I  fhould  diipleafe  a  rela- 
"  tion,  a  friend,  or  one  that  I  have  frequent  oc- 
"  cafion  to  converfe  with."  But  how  few  are 
the  perfons,  who  can  fay,  "  This  I  do  purpofely 
"  to  pleafe  my  God?"  or  with  Jofeph,  How 
can  I  do  this  great  wickednefs,  and  fin  againjl 
G  o  d  k  /  A  man  will  oftentimes  crofs  his  own 
will,  to  comply  with  that  of  another ;  and  reckon 
it  a  great  piece  of  civility  to  recede  from  his  own 
ir  ...:.ation  in  order  to  gratify  another  perfon, 
when  he  can  do  it  without  any  great  inconve- 
nience. But  how  rare  a  thing  is  this  with  refped: 
to  G  o  d  !  To  be  able  to  fay,  "  In  fuch  a  thing 
"  I  diipleafe  my  kit,  that  I  may  pleafe  God; 
"  I  crofs  my  own  will,  to  comply  with  his." 
Among  men  there  is  efpecially  one  fort,  that  we 
are  more  concerned  and  obliged  to  pleafe,  fo  far 
as  we  can  ;  and  that  is,  fuch  as  rule  over 
us.  We  are  bound  to  pleafe  our  fuperiors ;  and 
to  obey  them,  that  we  may  do  fo.  And  there 
is  no  obedience  either  to  G  o  d  or  man,  that  is 
right  in  its  own  kind,  but  what  proceeds  from 
love,  and  is  an  evidence  as  well  as  an  effect  of  it. 

v 

*  Gen.  xxxix.  o. 


(  13  ) 

If  you  love  me,  faith  Chrift,  keep  my  command-  Serm. 
meats  K  And  this  is  the  love  of  G  o  d,  faith  St.  !• 
John,  that  we  keep  his  word m.  Moreover  the 
duties  of  the  fecond  table,  which  we  owe  to  men, 
particularly  that  of  obedience  to  fuperiors,  are 
fummed  up  all  in  love.  The  Apoftle  having,  in 
the  xiii  chapter  of  his  Epiftle  to  the  Romans, 
preffed  fubjection  to  the  higher  powers,  in  that 
they  are  of  God,  adds  in  the  ioth  verfe,  that 
to  love  one  another  is  the  fulfilling  of  the  law. 
Render,  faith  he,  in  the  fame  difcourfe,  to  all 
their  dues :  tribute,  to  whom  tribute  is  due ;  cuftom, 
to  whom  cujlom  -,  fear,  to  whom  fear  ;  honour,  to 
whom  honour  n.  Yet  obferve,  all  is  wrapt  up  m 
love  ;  for  the  command  is  immediately  after,  to 
owe  no  man  any  thing,  but  to  love  one  another ; 
and  in  fhort  there  is  nothing  which  love  doth 
not  comprehend,  or  to  which  it  doth  not  in- 
cline us. 

But  however,  though  fuch  obedience  be  due 
to  our  human  fuperiors  as  proceedeth  from  love ; 
yet  how  apparent  is  the  cafe,  that  herein  is 
greater  love  fhewn  to  men,  than  to  God,  though 
too  little  to  both  r  There  is  indeed  too  little  re- 
gard to  laws  both  human  and  divine,  in  the  moll 
important  matters ;  yet  furely  a  great  deal  lefs  to 
the  latter,  than  to  the  former.  The  thing  fpeaks 
itfelf  as  to  common  obfervation  :  and  we  daily 
fee  how  much  more  human  laws  do  influence 
men's  practice,  than  thofe  which  are  divine ; 
and  that  perfons  are  a  great  deal  more  prone  to 

be 

1Johnxjv.  15.    ,niJohnv.3.    n  Rom.  xiu.  7,8. 


(  14) 

V  O  L.  be  precifely  obfervant  of  them  about  matters, 
1-  which  they  themfelves  do  otherwife  count  indif- 
ferent, than  of  the  laws  of  God,  which  are  a- 
bout  the  moil  neceffary  matters,  and  which  alfo 
are  acknowledged  as  fuch.  Thus  it  hath  long 
apparently  been  in  the  Chriflian  world.  A  greater 
account  hath  been  made  of  this  and  that  arbi- 
trary circumftance,  than  of  the  fubftance  of  reli- 
gion it  felf.  More  ftrefs  hath  been  put  upon  the 
cream,  the  fak,  and  the  oil,  and  fuch  additional3 
of  human  invention,  than  on  the  great  obliga- 
tions of  the  baptifmal  covenant.  And  if  it  were 
not  Co,  it  could  never  have  been  defired  by  any, 
that  we  fhould  rather  be  all  infidels,  than  not  be 
Chriftians  after  their  fafliion,  and  in  their  way. 
For  that  it  hath  been  evidently  fo,  may  be  feen 
in  this ;  that  this  whole  nation  it  felf  hath  at  once 
fuffered  under  the  interdict  of  excommunication 
in  former  days.  All  the  doors  of  our  churches 
and  chapels  have  been  fhut  up,  only  for  fome 
non-compliance,  with  this  or  that  human  addi- 
tion -,  thus  they  chofe  we  mould  rather  be  no 
Chriftians  at  all,  than  not  have  Chriftianity  with 
thofe  additions.  This  mews  a  greater  difpofi- 
tion  in  the  minds  of  men  to  obey  human  laws, 
in  circumftantial  matters ;  than  divine  laws,  in 
thofe  points  which  are  moft  neceflary  and  impor- 
tant. 

Wh  a  t  then  is  more  apparent,  than  that  Go  d 
is  lefs  loved  in  the  world  than  men  are  ;  fmce 
perfons   are  more  forward   to  fhew  refpect  to 

them,  than  to  him  ?  Not  but  that  we  are  bound 

to 


(    *5  ) 

to  mew refpect  to  them  too,  efpecially  to  thofe Sum. 
who  reprefent  him,  and  as  his  vicegerents  rule 
over  us.  But  furely  it  was  never  intended,  that 
when  we  are  to  obey  men  for  God's  fake,  we 
mould  regard  him  lefs ;  we  mould  rather  do  it 
fo  much  the  more  on  this  very  account. 

In  a  word,  love  ought  to  be  an  ingredient  in 
every  act  of  obedience ;  even  to  human  govern- 
ment, as  I  have  faid  before,  as  well  as  to  that 
which  is  divine.  What  love  is  exprefTed  in  that 
great  canon  of  our  Lord  and  Saviour  Jefus 
Chrift !  Whatfoever  ye  would  that  men  Jhould  do 
to  you,  do  'ye  even  fo  to  them  ° ;  that  is,  you 
ought  to  judge  the  cafe  thus  :  What  would  I 
wiih  to  be  done  to  me  in  fuch  a  man's  circum- 
ftances  ?  Would  not  I  expect  to  be  obeyed 
and  reverenced,  if  I  were  a  magiftrate  ?  My 
love  to  my  felf  would  incline  me  to  expect  it. 
Therefore  my  own  love  to  myfelf,  being  the 
meafure  of  that  love  which  I  owe  to  another, 
mould  oblige  me  to  (hew  the  fame  refpect 
to  him  in  his  circumftancss,  that  I  would  wifh 
to  be  fhewn  to  me  in  the  like  circumftances. 
But  here  is  the  iniquity  of  the  cafe  ;  thofe  whom 
we  mould  honour  and  love  in  the  Lord  for  his 
fake,  men  are  apt  to  put  the  fupreme  refpect 
upon  ;  which  is  to  dethrone  the  fupreme  Lord 
of  all,  and  to  fet  up  his  creature  in  his  place. 
And  as  to  other  perfons,  who  are  not  inverted 
with  power  and  authority  over  us s  how  many 
are  there  of  thofe,  who  will  not  wrong  men,  or 

do 
*Matth.  vii.  iz. 


(  i6) 

VOL.  do  them  any  injuftice  ?  How  many  that  are  mod 
I*  highly  civil,  and  candid  in  their  converfe  with 
them,  and  ftrictly  careful  not  to  difoblige  them 
by  their  behaviour  ?  But  who  iticks  at  difobliging 
God,  or  makes  a  difficulty  of  difobeying  him  ? 
Again, 

5.  Towards  men  there  is  a  difpofition  deep- 
ly to  regret  any  offence  we  unwarily  have  gi- 
ven them.  When  we,  though  undesignedly, 
have  done  another  an  injury  ;  if,  for  inftance, 
we  but  cafually  tread  on  his  foot,  or  fome  fuch 
like  matter,  we  presently  fay,  "  I  am  afraid  I 
"  have  hurt  you,  I  am  forry  for  it.''  Common 
civility  would  oblige  one  to  exprefs  fuch  a  re- 
gret. And  if  we  by  any  rafh  word  or  weak  ac- 
tion have  trefpaffed  upon  another,  we  are  reckon- 
ed almoft  unfit  for  fociety,  if  we  do  not  fhew  a 
fenfe  of  our  having  offended  fuch  perfon.  Men 
that  are  npt  very  ill-natured  indeed,  are  apt  to 
make  apologies,  and  defire  to  be  forgiven  in  cafes 
where  they  have  offended  through  inadvertency. 
But  how  much  is  it  otherwife  with  men  towards 
God,  who  trefpafs  upon  him  every  day,  and 
never  cry  to  him  for  mercy  f  Who  wear  away 
their  lives,  from  one  month,  year,  and  day,  to 
another,  in  continual  deviations  from  him,  and 
rebellions  againft  him,  without  its  ever  coming 
into  their  thoughts  to  fay,  "  Lord  forgive  me, 
"  that  I  have  lived  fo  long  in  the  world,  as  it 
"  were,  without  thee  I  that  I  have  carried  it  to 
"  thee  as  if  I  owed  thee  no  duty  nor  fervice ! 
t"  Lord,  I  have  offended,  I  defire  to  put  an 

"  end 


(  '7  ) 

"  end  to  this  courfe,  and  to  do  fo  no  more."  Se  ft  to, 
Finally, 

6.  A  Love  of  converfe  or  delight  in  each 
other's  company,  is  another   expreffion  of  that 
regard  which  men  have  for  one  another.     Man 
is  naturally  a  fociable  creature  5  and  how  few  do 
you  know,  or  ever  have  known,  who  do  not  af- 
fect company  ?    Some  few  inftances  there  are  of 
perfons,   that  are   of  a  gloomy  retired  temper  i 
but  generally  men  feek  to  converfe  with  one  an- 
other, and   take  pleafure  in   it.     But  alas,  how 
little  do  they  care  to  converfe  with  God  !  They 
had  rather   be  any  where,  than  in  his  prefence. 
Many,  otherwife  ingenious  perfons,  men  of  good 
difpofitions  and  of  facetious  tempers,  who,  as 
they  delight  in  converfe  themfelves,  fo  their  con- 
verfation  proves  delightful  to  others  ;    yet  care 
not  at  what  diflance  they  keep  themfelves  from 
God.     How  many,    I  fay,    of  fuch   ingenious 
perfons  do  we  know  ;  who  yet  neglect  <o  pray  to 
God;  take  no  pleafure  in  having  any  thing  to 
do  with  him  ;  take  his  holy  name  in  vain ;  and 
fet  themfelves  at  a  diflance  from  him,  by  their 
own  evil  practices  ?  It  may  be  they  will  come  to 
the  folemnities  of  pubiick  worfhip  for  the  fake 
of  order,  and  to  exprefs  their  refpeft  to  others ; 
fo  that  even  in  thofe  things  which  are  peculiarly 
appropriated  to  him,  they  fhew  more  relpect  to 
men,  than  to  God.     And  how  fociable  foever 
their  temper  is,  one  with  another  j  yet  with  the 
Almighty  they  care  not  to  converfe  at  all,  but 
fay  to  him,  Depart  from  us,  for  we  deftre  not  the 
Vol.  I.  C  knowledge 


(  18  ) 

VOL.  knowledge  of  thy  ways  p.  From  whence  we  may 
I«  conclude,  that  to  man  in  his  preient  ftate,  it  is 
even  natural  to  wilh  the  great  God  out  of  being. 
The  fool  hath  faid  in  his  heart  there  is  no  God  q. 
I  would  there  were  no  God,  my  vote  mall 
go  for  ir,  that  there  were  none  j  I  could 
wifh  him  out  of  the  univerfe  *.  But  you 
never  heard  of  fuch  a  moniler  among  men,  as  to 
wifh  there  was  no  man  befide  himfelf.  You  never 
heard  of  fuch  a  hater  of  mankind,  as  to  wilh  the 
whole  human  race  into  nothing. 

Now  all  thefe  things  concur  to  evidence  or 
prove  to  us,  that  God  is  much  lefs  beloved  in 
the  world,  than  men  are  by  one  another.  And 
it  mult  be  allowed  that  the  common  practice  of 
men  fheweth  their  inclination.  This  is  difcover- 
ed  by  conftant  experience  and  obfervation,  and 
the  very  afpefr.  of  men*s  deportment  doth  re- 
prefent  this  as  the  true  ftate  of  things.  And, 
as  I  obfefVed  before,  men  may  find  fomething 
of  it  by  the  experience  they  have  of  themfelves  ; 
even  thofe  who  have  applied  themfelves  to  the 
bufmefs  of  religion,  ferioufly  and  in  good  ear- 
ned.    They  find  they  can  prefently  fet  their  love 

on 

P  Job  xxi.  14.        *  Pf.  xiv.  1. 

*  For  it  is    in  the  Hebrew  text,  1X?3    7^3    ~\12H 

JCD\j7jfc   Tfc?  that  is,  The  fool  bath  faid  in  bis  heart,   no 

God.  And  (o  it  may  as  well  be  underftood  to  fignify  the 
fool's  wilh,  as  his  judgment.  And  this  is  the  more  likely 
to  be  the  meaning  j  in  as  much  as  it  is  manifeft,  that  this  is 
not  the  fpeech  of  fome  particular  perfons,  or  of  fome  rare 
inftances  of  moft  monftrous  horrid  wickednefs  ;  but  it  is 
ipoken  of  apoftate  man  in  general,  concerning  whom  it, is 
faid  in  ver.  3 .  They  are  all  gone  afide,  they  are  altogether  be- 
come filthy  -,  there  is  none  that  doth  goody  m  not  one. 


(  '9) 

on  work  towards  this  or  that  creature  ;  but  how Serm. 
long  an  exercife  of  the  thoughts  doth  it  require,       *• 
and  how  great  is  the  difficulty  and  toil,  before 
the  heart  can  be  wrought  up  into  a  frame  of  ac- 
tually loving  God! 

So  that  the  former  branch  of  this  truth,  that 
men  are  more  inclinable  to  love  one  another,  than 
they  are  to  love  God,  is  abundantly  clear.  The 
latter  is,  that  it  proceeds  in  a  great  meafure  from 
this  caufe,  that  God  is  not  feen  by  us,  as  we 
are  by  one  another;  but  this  muft  be  referved 
for  another  difcourfe. 


C  2  SE-RM. 


(    20) 

SERMON    II. 

Preached  May  31,  1676. 

1  John    iv.    20. 
— -  He  that  loveth  not  his  Brother,  whom  he 
hath  feen ;  how  can  he  love  God,  whom  he 
hath  not  feen  ? 

IN  my  former  difcourfe  I  told  you,  that  my 
defign  from  this  Scripture  was  not  to  handle 
fingly  and  apart  either  the  love  of  God, 
or  of  our  brother :  but  to  fpeak  of  them  compa- 
ratively, with  refpect  to  the  greater  or  lefs  facility 
attending  the  exercife  of  the  one  or  the  other, 
according  to  their  different  objects  ;  the  object 
of  the  one  being  vifible,  and  of  the  other,  in- 
vifible. 

The  firft  obfervation  raifed  from  the  words, 
after  fettling  the  acceptation  of  Jove,  was  this : 
That  it  is  more  difficult  to  live  in  the  exercife 
of  love  to  God,  than  towards  men  ;  becaufe  he 
is  not  the  object  of  fight  as  we  are  one  to  another. 
In  which  doctrine,  as  we  obferved,  there  are. 
two  things  to  be  confidered. 

I.  That  it  is  more  difficult  to  love  God, 
than  our  brother.    This  has  been  proved  from 

experience, 


(21    ) 

experience,  and  the  common  obfervation  of  the  S  e  r  m. 
world,  in  feveral  particulars.     The  II. 

II  Branch  contained  in  this  propofition, 
which  we  are  now  to  fpeak  to  is  this ;  that  one 
great  reafon  of  this  difficulty  is,  that  men  can- 
not fee  Gop,  whereas  they  do  fee  one  another. 
In  the  profecnting  of  this  part  of  my  fubject  it 
will  be  more  necefTary  to  infill  on  the  explication, 
than  on  the  proof  of  it ;  and  ftill  more  upon  the 
application  than  on  either  of  the  former.  Some- 
thing I  fhall  endeavour  to  fay  to  all,  as  the  time 
fhall  allow. 

For  the  explication  of  this  matter,  namely, 
how  we  are  to  underftand,  that  the  not  feeing 
God  as  we  do  .men,  is  a  caufe  of  its  being  more 
difficult  to  love  him  than  it  is  to  love  them, 
take  thefe  few  propofitions.     As, 

i.  That  it  is  not  an  impoffible  thing  in  it- 
M^  to  love  the  unfeen  God  :  for  if  the  not  fee- 
ing him,  did  make  it  impoffible  to  love  him,  he 
could  never  be  loved  by  any  one  ;  becaufe  he  is 
feen  by  none  with  the  bodily  eye,  as  we  fee  one 
another.  But  it  is  plainly  implied  in  our  text, 
that  there  are  fome  that  love  God,  notwithstand- 
ing his  invifibility.  And  the  Apoftle  therefore 
endeavours  only  to  evince  the  abfurdity  and  guilt 
of  not  loving  our  brother,  becaufe  from  thence  a 
man  may  be  convicted  of  being  no  lover  of  God, 
which  he  accounts  as  a  molt  intolerable  thing. 
The  not  feeing  him  therefore  doth  not  make  it 
impoffible  to  love  God,  but  only  renders  it  lefs 
C  3  eafy. 


(    22    ) 

VOL  eafy.     That  is,  it  is  not  (imply  impofiible,  and 
I.       therefore  he  who  can  do  all  poflible  things,  can 
make  the  nature  of  man  to  love  him  ;  he,  I  fay, 
can  form  the  nature  of    man   to    the  love  of 
himfelf. 

2.  The  not  feeing  of  Go  d  cannot  be  under- 
flood  to  be  a  necefTary  eaufe  of  this  fad  thing. 
It  is  not  fuch  a  caufe  as  doth  necefiitate  this  evil, 
and  horrid  effect.  For  that  would  be  to  reflect 
upon  God,  as  if  he  had  made  a  reafonable  and 
intelligent  creature,  that  was  by  the  neceflity  of 
his  nature  prevented  from  loving  him.  This 
would  be  to  fuppofe,  that  the  feeing  of  God 
with  the  bodily  eye,  were  necefTary  to  the  loving 
of  him  j  which  would  make  it  altogether  impof- 
fible  that  he  fhould  be  loved  by  any  of  us  at  all, 
fince  he  is  vifible  to  none.  Nay  we  might  fay 
further,  he  were  never  to  be  loved  by  any  being, 
no  not  by  himfelf,  on  the  fame  grounds.  The 
caufe  therefore  of  this  difficulty  is  fuch  as  doth 
not  necefiitate  the  thing  caufed  :  for  that  indeed 
would  imply  that  the  nature  of  man  is  fuch  as 
would  never  admit  of  his  ioving  God,  and  fo 
there  would  be  a  contradiction  in  men's  very  na- 
ture 5  to  wit,  that  they  mould  be  capable  of  be- 
ing bleflfed  in  him  only,  whom  at  the  fame  time 
they  are  not  capable  of  loving.  For  experience 
fheweth,  that  there  is  nothing  elfe  in  which  we 
can  be  bleiTed  ;  nothing  below,  or  befides  God. 
Therefore  this  would. infer,  that  man  muft  be  a 
creature  made  on  purpofe  for  mifery  ;  for  it  is 
evident  he  can  be  happy  in  no  creature  j  neither 

in 


(    23) 

in  God  could  he  be  happy,  if  it  were  fimpJy  im-  Serm, 
poflible  he  Ihould  ever  love  him,  which  is  to  caft  II. 
the  whole  matter  upon  God  himfelf.  For  if 
this  were  the  cafe,  then  a  man  might  fay,  "God 
"  hath  given  me  fnch  a  nature  as  renders  it  im- 
"  poflible  for  me  ever  to  exercife  Jove  towards 
"  him."  But  far  be  it  from  us  that  we  mould 
entertain  fuch  a  thought  of  God  !-  that  he  mould 
make  man,  a  creature  indued  with  an  intellectual 
mind,  and  yet  not  capable  of  loving  him,  who 
is  the  author  and  original  of  his  life  and  being  ! 
This  it  were  even  horrid  to  think  of.  And 
again, 

3  Nor  hath  this  always  been,  the  caufe  of 
fuch  an  effect  •,  for  there  are  fome  that  are  actual- 
ly brought  to  love  God,  though  they  never  favv 
him  in  the  fenfe  we  Ipeak  of,  to  wit,  with  the 
bodiiy  eye.  It  was  not  fo  with  man  from  the 
beginning,  that  becaufe  he  could  not  fee  God, 
therefore  he  loved  him  not,  or  was  for  that  rea- 
fon  the  lefs  inclined  to  love  him.  He  was  form- 
ed, at  firft,  for  the  love  of  his  Maker,  fo  as  to 
take  the  higheft  complacency  in  him,  and  to 
make  him  his  fupreme  delight.  Man,  I  fay,  was 
made  thus  upright ;  but  he  hath  fince  been  trying 
inventions,  to  fee  if  he  could  be  happy  any  other 
way,  or  upon  other  terms.  And  therefore  fince 
this  is  not  the  necefTary,  nor  the  conftant  caufe 
of  fuch  an  effect  asj;his,  we  mull  add, 

4.  That  it  cannot  be  a  caufe  of  it  felf  alone, 
but  muft  needs  be  a  caufe  in  conj unction  with 
fome  other  caufe  5   by  the  intervention  of  fame 

C  4  other 


(24  ) 
VOL.  other  thing,  by  the  concurrence  of  which  this  fad 
*■  _  effect  is  brought  about.  For  if  it  be  true,  that 
there  have  been  men  who  have  loved  God, 
though  they  never  faw  him  with  the  bodily  eye, 
there  muft  be  fome  other  caufe  of  the  want  of 
love  to  God  in  thofe  perfons  who  love  him  not, 
befides  his  invifibility.  Becaufe  otherwife,  fince 
God  was  always  invifible,  and  never  feen  with 
the  bodily  eye,  it  would  neceflarily  follow  that 
he  could  never  have  been  loved  at  all.  And 
hence  again  we  may  obferve, 

5.  That  the  other  caufe  therefore,  which  is 
confiderable  in  this  cafe,  muft  needs  be  the  de- 
generacy of  man's  nature.  It  is  not  to  be  ima- 
gined, that  man  in  a  ftate  of  integrity  mould  be 
incapable  of  loving  God  further  than  he  could 
fee  him  :  or  that  the  fight  of  his  eye  mould  be 
the  conductor  of  his  affections,  and  of  the  mo- 
tions of  his  foul,  which  is  a  reafonable  intelligent 
fpirit.  But  the  nature  of  man  is  not  now,  what 
it  was.  Certainly  the  cafe  was  better  with  him 
formerly,  than  it  is  now  in  this  lapfed  ftate,  in 
which  we  muft  confefs  him  to  be ;  fince  there  is 
fo  great  an  alteration  in  his  very  nature.  This 
even  the  Heathens  themfelves  have  feen,  confef- 
fed,  and  lamented.  I  remember  Plato  brings  in 
Socrates,  fomewhere  fpeaking  to  this  fenfe,  upon 
a  fuppofition  of  the  pre-exiftence  of  his  foul : 
"  There  was  a  time,  fays  he*  when  I  could  have 
"  feen,  and  did  fee  the  first  beauty,  the 
'*  higheftand  moft  perfect  comelinefs,  and  loveli- 
"  nefs  5  but  now  being  fubject  to  the  body,   all 

"  that 


(*5    ) 

"  that  imprefiion  is  vanilhed  and  gone.'*  And  Serm. 
divers  others  have  complained  of  that  great  dark-  H* 
nefs  and  ignorance,  which  was  in  them  ;  and  of 
the  bonds  and  chains  that  held  their  fouls  fail, 
fo  that  they  could  not  tell  how  to  exercife  the 
powers  of  them  towards  invifible  things.  It 
cannot  be  then,  but  the  matter  muft  be  refolved 
into  this ;  that  if  our  not  feeing  God  is  the 
reafon  why  he  is  fo  little  loved,  it  is  becaufe  our 
nature  is  grown  fo  corrupt  and  degenerate,  that 
what  we  fee,  takes  with  us  moll.     And  again, 

6.  We  may  add  hereupon,  that  this  degene- 
racy of  the  nature  of  man  muft  needs  ftand  very 
much  in  the  depreffion  of  the  mind,  or  intellec- 
tual powers,  and  the  exaltation  of  fenfe.     For 
the  mind  and  the  underftanding,  by  the  light 
which  God  had  placed  there,  were  to  guide  and 
govern  the  man  ;  inftead  of  which  fenfe  ufurped 
the  throne,  and  took  the  government  of  him  into 
its  own  hands.     During  the  diffraction  and  in- 
terruption of  that  order,  which  God  had  origi- 
nally fet  between  the  fuperior  and  inferior  powers 
of  man's  foul,  fenfe,  I  fay,  ufurped  the  throne, 
and  took  the  government  into  its  own  hands,  and 
man  has  ever  fmce  bafely  yielded,  and  fubjected 
himfelf  to  its  dominion,  fo  that  nothing  moves 
him  now  but  what  is  fenfible.     In  this  therefore 
the  degeneracy  of  man  very  much  confifts,  that 
fenfe  dictates,  and  is  become  the  governing  prin- 
ciple of  his  life.     And, 

7.  We  add  further,  for  of  this  more  will  be 
faid  when  we  come  to  the  ufe  or  application,  that 

the 


(26) 

VOL.  the  not  feeing  of  God  can  be  only  a  temporary 
I.  caufe  of  our  not  loving  him;  inafmuch  as  it  is 
only  a  caufe,  with  the  intervention  or  concurrence 
of  another  caufe,  I  mean,  the  difturbance  of  that 
primitive  order,  whicn  God  had  fettled  between 
one  faculty  and  another,  belonging  to  the  nature 
of  man.  Our  not  feeing  God  could  never  have 
prevented  us  from  loving  him,  if  things  had  not 
been  fo  deplorably  out  of  courfe  with  us,  or  this 
confufion  of  order  had  never  been  brought  in  a- 
mong  us.  Therefore  this  caufe  is  only  temporary, 
that  is,  fo  long  as  this  great  depravation  of  our 
nature  doth  prevail.  But  there  are  thofe,  with 
whom  it  either  doth  not,  or  fhall  not  prevail  al- 
ways. There  arc  fbme,  bleffed  be  God,  in  whom 
this  diftemper  and  fiiforder  of  the  foul  of  man  is 
cured.  For  God  hath  fent  his  Son,  the  Re- 
deemer into  the  world,  on  purpofe  to  undertake 
this  cure,  and  to  rectify  and  kt  things  right  in 
men's  fpirits.  And  Chriftgave  himfelf  for  us  that 
he  might  redeem  us  from  all  iniquity  r,  and  there- 
fore furely  from  this  monftrous  kind  of  iniquity  ^ 
the  moft  horrid  of  all  the  reft,  to  wit,  that  moft 
unrighteous  unequal  thing,  that  man  mould  not 
love  his  own  original,  and  the  author  of  his  life 
and  being.  Therefore  it  was  the  refolution  of 
the  Redeemer,  "  I  will  die,  but  I  will  remedy 
"  this  matter.  I  will  give  myfelf,  I  will  facrifice 
"  all  that  I  have,  but  I  will  bring  this  matter  to 
"  rights  again."  I  fay  then  it  is  only  a  tempo- 
rary caufe,  which  has  been  affigned  of  men's 

not 

*  i  Tit.  ii.  14. 


T«7.) 

not  loving  Got),  fubfifting  only  fo  long  as  man's  S  etr  ivr. 
nature  continues  depraved  :  which  is  not  only  ■  ^ 
curable,  but  in  part  is  actually  cured,  when  the 
work  of  regeneration  is  fet  on  foot,  and  the  fpirit 
of  the  Redeemer  has  begun  to  obtain  in  the  foul ; 
and  it  is  completely  cured,  when  the  new  creature 
becomes  mature,  and  is  rifen  up  to  its  full  growth 
and  perfection.  But  in  the  mean  time,  fo  long 
as  this  diftemper  in  the  nature  of  man  continues, 
our  not  feeing  God  is  one  great  reafon  why  we 
love  him  not.  For  that  way  of  apprehending 
God,  which  mould  be  the  fame  v/ith  refpect  to 
invifibie  objects,  that  fight  is  with  refpect  to 
thofe  which  are  vifibie,  is  wanting.  And  this 
apprehenfion  will  ffrll  be  wanting,  that  mult 
fupply  the  room  of  fight,  fo  long  as  this  degene- 
racy remains  in  us.  While  it  is  thus  with  us,  that 
we  are  fubject  to  the  power  of  fenfe  which  has 
ufurped  the  throne,  the  foul  is  deftitute  of  thofe 
clear  conceptions,  thofe  lively  and  vivid  appre- 
henfions,  that  irTue  in  love  to  Go  d.  And  fo  the 
great  neglects  of  God,  and  the  intolerable  dif- 
refpect  and  affronts  that  are  put  upon  him  in  the 
world,  are,  in  a  great  meafure,  according  to  the 
prefent  degenerate  ftate  of  man,-  to  be  refolved 
into  this  caufe,  namely,  that  he  is  not  seen. 
Hence  it  is,  that  fo  many  perfons  neither  love, 
nor  regard  him  at  all. 

Having  thus  explained  the  point  we  are  up- 
on, I  now  proceed  to  evince  this  truth,  that  one 
great  reafon,  why  men  are  not  fo  apt  to  love 
G  o  d  as  they  are  one  another,  is  becaufe  he  is  not 

the 


(28) 

V  O  i.  the  object  of  fight  as  we  are.  And  this  I  (hall 
I.  do  from  the  following  confiderations,  namely, 
that  the  object  is  fuch  as  would  certainly 
command  our  Jove,  if  it  could  be  apprehended 
aright ;  and  if  it  is  not  fo,  it  muft  proceed  from 
fome  defect  in  ourfelves. 

i.  That  the  object  is  fuch  as  would  certainly 
command  our  love,  if  it  were  rightly  appre- 
hended. For  he  is  moll  amiable  in  himfelf ;  and 
has  infinitely  more  obliged  man,  than  they  can 
ever  oblige  one  another. 

God,  I  fay,  is  mod  amiable  in  himfelf,  who 
is  chiefly  to  be  loved  by  all,  though  he  is  not  ac- 
tually fo  j  as  he  is  confeffed  to  be  the  fupreme  ob- 
ject of  our  underflanding,  while  in  reality  he  is 
lead  known.  God  is  light  a,  fays  the  Apoftle, 
in  one  place  of  this  Epiftle ;  and  God  is  love\ 
as  he  affirms  in  two  others.  A  Being  of  pure 
light,  and  glorious  love.  Would  he  not  be  loved 
therefore,  if  apprehended  aright  ?  Who  is  like 
unto  thee,  O  Lord,  among  the  Gods  !  as  we  find 
Mofes  fpeaking  with  admiration,  Who  is  like  thee, 
glorious  in  holinefs,  fearful  in  praifes,  doing  won- 
dersc?  God  is  a  being  wherein  the  moft  perfect 
wifdom,  goodnefs,  power,  truth  and  righteouf- 
nefs,  make  fo  admirable  a  temperature,  that  it  is 
not  poffible  he  mould  not  be  loved,  if  he  were 
but  known. 

Besides,  he  has  infinitely  more  obliged  men, 
than  they  ever  have  or  can  oblige  one  another. 

Take 

*  i  John  i.  5.        b  iv.  16.        c  Exod.  xv.  11. 


I       ( 29 ) 

Take  any  man  whatfoever,  whofe  foul  you  may  Serm. 
fuppofe  to  be  utterly  deftitute  of  the  love  of  **• 
God,  how  low  and  abject  foever  be  his  Hate, 
yet  you  may  fay,  "  Thou  impious  wretch  ! 
"  thou  haft  not  the  love  of  G  o  d  in  thee  ; 
"  though  he  hath  done  more  for  thee,  than  all 
<c  the  men  in  the  world  whatever  could  do,  even 
"  though  they  ihould  all  join  together  to  oblige 
"  thee.  For  is  he  not  the  author  of  thy  life, 
"  and  being  ?  Could  the  invention  of  all  the 
"  men  in  the  world  have  formed  fuch  a  creature 
"  as  thou  art  out  of  nothing  ?  Is  he  not  a  con- 
"  tinual  fpring  of  life  to  thee  ?  Thou  liveft  and 
"  moveft,  and  haft  thy  being  in  him  every  mo- 
"  ment.  And  it  is  with  this  defign,  that  God 
"  doth  continue  to  thee  thy  breath  and  being, 
*'  that  thou  mighteft  feel  after  him,  though  thou 
"  canft  not  fee  him,  and  alfo  labour  to  find  him, 
*'  though  he  be  not  far  from  every  one  of  us. 
"  Thou  art  his  offspring  as  even  Heathen  poets 
"  tell  us d,  No  creature  could  ever  have  made 
*'  thee.  No  man  is  always  doing  thee  good 
"  every  moment,  and  at  all  times ;  but  thou  art 
*'  continually  fuftained  by  the  divine  hand.  The 
"  great  God  who  made  thee,  feeds  thee  with 
"  breath  from  moment  to  moment,  and  is  always 
"  exercifing  towards  thee  fparing  and  fuftaining 
"  mercy ;  for  his  patience  and  bounty,  always 
"  concur  together,  in  every  moment's  addition 
"  to  thy  breath."  It  were  altogether  impoflible 
then  but  that  God  Ihould  be  loved,  more  than 

all 
1  SeeAtts  xvn,  27,  28, 


(30) 

VOL.  all  other  beings,  if  he  were  but  known.  And 
then, 

2.  Since  an  object  fo  excellent  in  himfelf, 
and  beneficent  towards  us,  muft  have  been  loved 
by  us,  if  there  were  not  fome  defect  in  our  felves, 
therefore  it  plainly  appears  that  there  is  a  defect  5 
and  it  is  owing  to  this,  that  fenfe  has  got  domi- 
nion over  us,  and  the  ruling  fway  within  us.  For 
if  he  be  not  loved  by  any  one,  it  muft  proceed 
from  hence,  that  thofe  lively  apprehenfions  are 
wanting,  which  fenfe  is  the  inttrument  of  with 
reference  to  vifible  objects.  This  is  in  it  (df  moft 
plain,  that  fuch  an  object  as  the  bleffed  God  is, 
could  not  but  attract  our  love,  if  there  were  not 
fome  great  defect  in  our  felves,  or  if  fenfe  had 
not  the  power  and  dominion  over  us.  And  that 
it  has  fuch  power  and  dominion,  may  be  feen  by 
comparing  thefe  two  things  together :  to  wit, 
that  generally  the  objects  of  fenfe  do  make  great 
impreflions  upon  us  5  but  the  things  that  fall  not 
within  the  reach  thereof,  or  exceed  its  fphere, 
ufually  make  little  or  none  at  all. 

T  h  e  things  of  fenfe,  I  fay,  in  the  flrft  place, 
do  ufually  make  a  great  impreffion  upon  us,  and 
are  the  things  that  have  the  deepeft  influence  and 
operation  upon  the  minds  of  men,  fo  long  as  they 
are  deftitute  of  the  grace  of  God.  Hence  it  is, 
that  men,  who  are  yet  in  an  unregenerate  flate, 
are  faid  to  be  in  thefiejh e.  And  a  wicked  man  is 
ipoken  of  as  one,  that  is  loft  in  the  flelh  ;  fo  that 
there  is  nothing  comes  near  him,  nothing  affects 

the 

*  Rom.  vi r.  5? 


(3»  ) 

the  foul,  nothing  reacheth  his  heart,  but  what  fome  Serm. 
way  or  other  doth  Aide  in  upon  him,  through  the  «• 
mediation  of  his  external  fenfes.  It  is  true,  fenfe  is 
the  inflrument  of  conveying  to  us  the  knowledge 
of  many  things  that  are  not  the  objects  thereof. 
But  when  any  are  fpoken  of  under  this  character,  - 
of  being  in  the  fleih,  it  befpeaks  the  degeneracy  of 
man  while  unrenewed  to  be  fo  great,  that  he  is  a 
creature  fo  wrapt  up  in  the  flefh,  as  that  nothing 
can  come  at  him,  but  what  is  fenfible.  And 
therefore  of  fuch  perfons  it  is  faid,  They  favour 
the  things  of  the  flefh f.  While  this  is  the  ftate 
and  cafe  of  any  man,  it  is  no  wonder  that  things, 
which  are  not  the  objects  of  fight,  mould  move 
his  heart  but  little.  It  is  evident  to  all  that  make 
any  obfervations  upon  themfelves,  how  mighty 
a  power  fenfible  things  have  upon  them.  A 
danger  that  we  fee,  how  do  we  ftart  at  it  ?  With- 
out ufing  any  intervening  thoughts,  as  foon  as 
we  fee  it  we  dread  it.  How  apt  are  we  alfo  to 
be  amufed,  by  the  variety  of  fenfible  objects  ? 
How  apt  to  be  infnared  and  inticed  by  them  ? 
Therefore  fuch  as  have  a  due  care  of  themfelves, 
what  a  watch  and  guard  do  they  fet  upon  their 
fenfes  ?  For  this  purpofe  holy  Job  is  faid  to  make 
a  covenant  with  his  eyes  s.  And  we  alfo  read  of 
a  Heathen  philofopher,  that  would  outdo  Job, 
by  putting  out  his  eyes,  that  he  might  be  able  to 
contemplate  the  better  ;  acting  herein  agreeably 
to  this  Arabian  proverb,  Shut  the  windows,  that 
the  houfe  may  be  light.     Thus  it  is  evident  how 


great 


I  Rora.  vui.  5.       *  Job  xxxr.  r. 


(II) 

great  a  power  fenfe  has  over  us,  to  draw  us  this 
way  and  that.     And, 

O  n  the  other  hand,  it  is  alfo  obvious  to  ex- 
perience, how  little  power  in  general  thofe  things 
have  ufinilly  over  us,  which  fall  not  under  the 
fenfes.  Not  only  the  objects  of  our  love,  but  of 
our  other  affections  fignify  nothing,  make  no 
imprefHon  if  they  be  invifible.  Therefore  it  is 
fpoken  of  as  a  characteriftical  note  of  the  faints, 
that  they  took  not  at  the  things  that  are  feen, 
which  are  but  temporal, '  but  at  the  things  that 
are  not  feen,  and  are  eternal^.  We  read  particu- 
larly of  Noah,  who  being  warned  of  God  of 
things  not  feen  as  yet,  moved  with  fear,  and 
through  faith  prepared  an  ark  for  the  faving  of 
his  houfe  \  Do  but  confider ;  here  was  one  man, 
and  only  one  in  a  whole  world,  that  was  actually 
moved  by  the  difcovery  and  report  of  things 
not  feen  as  yet,  who  when  he  was  warned  by 
God  of  fuch  and  fuch  things  coming,  though 
unfeen  at  prefent,  admitted  into  his  foul  a  pious 
preventing  fear.  I  fay  there  feems  to  have  been 
but  one  fuch  man  in  a  whole  world,  and  he  is 
thereupon  recorded  with  honour  in  the  book  of 
God  for  it.  So  rare  a  thing  is  it  that  a  man 
mould  be  influenced  by  things  not  fubject  to  fight, 
that  if  there  be  but  one  Noah,  any  one  fuch  per- 
fon  in  the  world,  record  him  for  it,  faith  God, 
to  future  ages  for  his  excellency  in  this,  that 
he  took  notice  of  the  monition,  or  warning 
from  God,  as  to  things  not  feen  as  yet,   fo  as 

to 
b  2  Cor.  iv.  18.    *Heb.  xi.  7. 

I 


(33) 

to  do  what  was  agreeable  to  the  exigence  of  the  3  e  r  m. 
cafe.  Accordingly  he  Hands  at  this  day  as  an  **• 
eminent  example  to  all  fucceeding  ages.  And 
you  find,  that  it  is  the  fame  faith,  which  diftin- 
guimeth  thofe,  who  belong  to  God,  and  is  the 
principal  rule  of  their  life  ;  to  wit*  the  fubftance 
of  things  hoped  for,  and  the  evidence  of  things  not 
feen  k.  Plain  therefore  and  vifible  it  is  to  us,  and 
fo  it  mull  be  to  all  the  world,  that  moil  perfons 
are  governed  by  their  fenfes  ;  while  things  not 
fenfible  never  move,  nor  fignify  any  thing  with 
us.  How  plainly  doth  experience  every  day 
fpeak  in  this  cafe  ?  When  we  tell  men  of  a  judge- 
ment to  come,  a  dreadful  tribunal  where  they 
mull  all  appear,  and  an  endlefs  Hate  of  things, 
that  is  before  them  j  we  are  to  them  as  men  that 
mock.  They  cry  out,  "  Surely,  you  are  but  in 
*'  jell ;  you  mean  not  as  you  fay,  when  you  tell 
"  us  of  fuch  dreadful  things  •,  we  fee  nothing 
"  like  it,  nothing  tending  that  way.'*  Thus  in 
like  manner  it  is  faid,  that  when  the  inhabitants 
of  Sodom  were  admonilhed  by  Lot,  that  fire  and 
brimitone  were  ready  to  come  down  upon  their 
heads  to  punifli  the  moil  flagitious  enormities  of 
that  people,  he  was  to  them  as  one  that  mocked l. 
So  we  are  told  this  will  be  the  language  of  fcof- 
fers  in  the  latter  days,  Where  is  the  promife  of 
his  coming  m  ?  As  much  as  to  fay,  "  You  have 
*'  told  us  often  of  the  great  and  terrible  day, 
"  when  the  iign  of  the  fon  of  man  fhall  be  {ten 
"  in  the  heavens,  and  that  there  mall  be  molt 
.  Vol.  1.  D  "terrible 

*  Heb.  xi.  i.  ,     J  Gen.  xix.  1.4.        m  2  Pet.  in.  4. 


(  34) 

terrible  concomitants  of  his  appearance  ;  but 
we  fee  nothing  like  it,  no  token  of  its  approach, 
all  things  continue  as  they  were  from  the  begin- 
"  ning  of  the  creation?*  Thus  the  judgement 
of  finners  is  framed  only  by  what  is  feen  j  and 
what  is  not  feen,  is  not  at  all  minded,  not  re- 
garded by  them.  So  David  fays,  Becaufe  they 
have  no  changes,  therefore  they  fear  not  God". 
They  fay,  "  All  things  are  as  they  were.  There 
"  is  no  alteration  fallen  out  fo  important,  a9 
"  feems  to  portend  fuch  dreadful  things,  as  you 
"  talk  of.  The  fun  runs  its  courfe  as  it  has  been 
Cl  wont,  and  there  is  the  fame  fucceffion  of  day 
•  and  night,  fummer  and  winter,  as  in  former 
"  times.  Who  therefore  can  make  us  believe, 
"  that  there  is  fuch  a  day  coming  as  that,  which 
"  is  fo  much  talked  of?" 

Now,  fince  we  find,  that  God  is  fuch  a  one, 
as  you  have  heard  ;  namely,  mod  amiable  in 
himfelfj  and  beneficent  toward  us,  and  confe- 
quently  that  he  would  mod  certainly  be  beloved, 
if  there  were  not  fome  great  defect  in  us  which 
hinders  fo  bleffed  an  effect  •,  and  fince  we  find, 
that  there  is  fuch  a  defect,  that  we  have  promoted 
ienfe  to  be  the  ruler  in  us,  and  that  fenfible  things 
make  a  deep  imprefiion  on  us,  while  things  that 
are  not  fubject  to  the  fenfes  have  little,  or  no  re- 
gard from  us ;  we  have  all  the  reafon  in  the 
world  to  conclude,  that  the  great  reafon  why 
men  love  not  God  is,  becaufe  they  do  not  fee 
him.  He  is  out  of  fight,  and  they  regard  him 
not.  I 

n  Pfalm  lv.  19, 


(is) 

I  thought  to  have  infilled  on  many  thingsSERM. 
by  way  of  ufe,  as  I  propofed,  after  having  ex-     II. 
plained,  and  evinced,  this  fecond  branch  of  my 
Hrft  projtofition ;  but  I  mail  now  only  hint  at 
foine  things,   which    I  pnrpofe  to  fpeak  more 
largely  to  in  the  next  difcourfe. 

I  n  the  firft  place,  we  may  infer  and  gather 
from  hence,  that  the  dpoftacy  and  degeneracy  iti 
which  this  world  has  been,  and  is  ftill  involved, 
is  very  dreadful ;  in  that  it  hath  deftroyed  man's 
right  difpofition  towards  GodI  If  it  had  wrought 
only  fo  far  as  to  deface  men's  limbs,  and  turn 
them  into  monftrous  fhapes,  it  had  not  been  by 
many  degrees  fo  tremendous ;  but  it  hath  deform- 
ed the  mind,  and  fpoiled  the  temper  of  the 
fpirit  as  it  hath  reference  to  God  mod  of  all, 
which  is  a  thing  riever  enough  to  be  deplored. 

Again,  we  may  further  infer,  that  there  is 
a  necefiky  for  fomething  or  other  to.fupply  the 
room  of  our  not  feeing  Gob,  as  man  did  in  the 
ftate  of  innocence  ;  in  as  much  as  he  is  not  fcch 
by  us  now  in  this  lapfed  (late,  fo  as  to  furnifh 
us  with  fuch  apprehenfions  of  him  as  to  ingage 
us  to  love  him.  There  mud  be  fomething  ana- 
logous to  fight,  fom'e  communications  of  God's 
grace,  that  mull  influence  our  hearts,  to  love, 
him  •,  without  which  it  is  impoffible. 

Moreover,  I  would  obferve,  that  it  is  a 
wonderful  mercy  that  God  hath  not  wholly 
concealed  himfelf  from  men.  That  though  he 
cannot  be  feen  by  the  bodily  eye,  yet  he  hath 
vouchfafed  to  fhew  us,  how  we  may  attain  to 
D  2  the 


(  3«) 

VOL.  the  knowledge  of  him.  No  man,  faith  John  the 
I.  Baptift,  hath  feen  God  at  any  time ;  the  only  be- 
gotten fon,  which  is  in  the  bofom  of  the  father, 
he  hath  declared  him  °.  How  then  ought  divine 
grace  to  be  admired  for  this ! 

We  may  alfo  hereupon  fee  the  great  neceflity 
of  much  gofpel-preaching,  and  that  very  lively 
and  ferious  too.  There  are  a  great  [many  that 
are  apt  to  fay,  "  What  needs  fuch  ado  ?  why 
"  muft  we  have  fermons  fo  often?"  Surely  the 
exigence  of  the  ftate  of  man  is  but  little  confider- 
ed  by  them  that  fay  fo.  Do  not  we  need  to  be 
often  put  in  mind  of  the  invifible  God,  when 
men  love  him  not,  becaufe  they  fee  him  not  ?  If 
they  mould  hear  of  him  neither,  what  would  be- 
come of  them  ?  Certainly  they  mifunderftand  the 
flate  of  things  among  us,  who  think  every  little 
in  this  kind  is  too  much. 

Finally,  we  may  fee  how  little  reafon  we 
have  to  be  in  love  with  this  flate  of  dependence 
upon  fenfe,  which  amufeth  our  fouls,  ufurpeth 
the  power  over  them,  and  fo  difturbs  and  muddles 
our  minds  as  to  divert  them  from  their  true  ob- 
jects. How  little  reafon  have  we  to  be  fond  of 
Jiving  in,  and  walking  after  the  flefh ;  which  is 
to  live  the  life  of  a  creature,  as  it  were,  buried 
alive.  Surely,  I  fay,  we  have  no  reafon  to  be 
fond  of  fuch  a  life. 

S  John  1. 18. 

S  E  *.  ■■•:: 


(37) 

SERMON   III*. 

Preached  September  6,   1676. 

1  JOHN  iv.  20. 

-r—  He  that  loveth  not  his  Brother ',  whom  he 
hath feen-y  how  can  he  love  God,  whom  hi 
hath  not  feen  f 

"AVING  told  you  in  the  introduction 
to  the  firft  difcourfe,  that  love  to  God 
and  man,  is  the  fummary  of  our  whole 
duty,  I  propofed  to  inaft  on  thefe  three  things. 

First,  that  there  is  a  greater  difficulty  of  liv- 
ing in  the  exercife  of  love  towards  God  than 
towards  men  on  this  account,  that  he  is  not  the 
D  3  object 

\ 

*  N.  B.  Th  e  Author  begins  the  third  ferraon  on  this  fub- 
jett  after  the  following  manner  : 

"It  will  be  neceffary,  after  fo  long  an  interval,  to  be 
**  fomewhat  larger  than  ufual,  in  the  recollection  of  what 
"  has  been  faid  from  this  fcripture."  And  accordingly  he 
proceeds  to  give  a  large  recapitulation  of  the  two  former  dii- 
courfes,  which  he  had  preached  about  three  months  before ; 
of  which  this  is  only  an  abiiracl. 

There  is  a  like  interval  or  chafm,  with  refpedt  to  time, 
between  the  VIII.  and  IX.  of  thole  pofthumous  fermons 
publifhed  by  Dr.  Evans ;  and  there  are  feveral  more  of  the 
like  nature  in  the  manufcript  volumes,  out  of  which  thefe 
difcourfes  are  felected. 


(3?) 

VOL.  object  of  fight,  as  man  is :  Or,  in  other  words, 
I-  _  men  are  much  more  difpofed  to  love  one  another, 
rather  than  God,  in  as  much  as  they  can  fee 
each  other. 

Secondly,  that  although  this  is  one  great 
reafon  why  men  in  reality  love  God  fo  little, 
yet  it  is  no  excufe. 

Thirdly,  I  propoled  alfo  to  fhew  you  the 
manifeft  falfhood  and  abfurdity  of  any  one's  pre- 
tending to  love  God,  who  does  not  love  his 
brother  alfo. 

The  firft  of  thefe  we  have  made  fome  pro- 
grefs  in,  and,  in  the  handling  of  it,  told  you, 
t&at  it  contained  thef?  two  parts. 

I.  That  it  is  more  difficult  to  love  God 
than  our  brother. 

II.  That  one  great  reafon  of  it  is,  that  we 
cannot  fee  God  as  we  do  one  another. 

As  to  the  former  of  thefe,  we  have  fhewn  you 
in  feveral  particulars,  that  how  much  foever  mu- 
tual love  is  wanting  in  the  world  ;  yet  it  is  not  fo 
hard  a  matter  tG  find  out  inftances  of  kind,  good- 
natured  men,  who  are  friendly  and  fair  in  their 
deportment  one  to  another,  as  it  is  to  find  per- 
fons  who  are  kindly  affected  towards  God.  In 
the  profecution  of  this  matter  the  ufual  expref- 
fions,  or  evidences  of  human  love  were  confider- 
ed  :  Such  as  mindfulnefs,  or  a  kind  remembrance 
of  one  another ;  mutual  trull  •,  a  readinefs  to  be 
concerned  for  each  other's  intereft,  and  reputa- 
tion i  an  earnefl  ftudy  to  pleafe,  and  oblige  ;  and 

'a 


(  39  ) 

a  difpofition  deeply  to  regret  an  offence,  though  Serm. 
given  unwarily  ;  and  finally,  a  love  of  converie,  IH« 
or  delighting  in  each  other's  fociety,  is  another 
expreffion,  as  we  obferved,  of  that  regard,  which 
feveral  perfons  have  for  one  another.  In  all  which 
refpects  it  appears  from  conftant  obfervation  and 
experience,  that  men  are  more  difpofed  to  mew 
love  and  re.jpe£t  to  ope  another,  than  to  God. 

As  to  the  latter  of  thefe  propofitions,  that  all 
this  proceeds  for  the  moil  part  from  this  caufe, 
namely,  that  God  is  not  feen  by  men  as  they 
are  feen  by  one  another,  feveral  propofitions 
were  flrfl:  laid  down  for  the  explication  of  this 
point  ;  and  then  two  confiderations  for  the  evic- 
tion of  it,  tending  to  mew,  that  it  muft  necef- 
farily  be  from  fome  great  defect  in  the  nature  of 
man,  that  the  mod  excellent  and  molt  amiable 
object  of  all  others,  mould  not  be  generally  loved 
by  us.  After  which,  two  or  three  hints  by  way 
of  ufe  were  given  you,  and  fo  we  concluded  the 
laffc  exercife  on  this  fubject. 

I  now  proceed  to  a  larger  and  more  clofe  ap- 
plication of  this   important  truth. 

i.  Hence  we  infer,  that  man  is  in  a  very  low 
and  lapfed  ftate.  The  prefent  ftate  of  man,  I 
fay,  is  a  lapfed  ftate.  He  is  fallen,  and  talien 
very  low  indeed,  when  this  is  the  cafe  with  him, 
;hat  he  is  lefs  apt  to  love  God  than  man-,  and 
only  for  this  reafon,  becaufe  he  cannot  fee  God, 
Jt  argues,  I  fay,  man  to  be  funk  very  low,  and 
greatly  fallen.  And  can  we  hereupon  think  o- 
therwife  ?  For  what  !  can  it  ever  enter  into  the 
D  4  imagination 


(4°  ) 
VOL.  imagination  of  any  of  us,  that  God  did  ever 
I*  create  fuch  a  thing  as  the  reafonable  intelligent 
fpirit  of  man,  his  own  offspring,  image,  and 
glory,  with  an  original  indifpofition  to  the  love 
of  Himfelf  ?  Do  we  think  that  God  gave  fuch 
a  nature  to  man  at  firft,  as  was  capable  of  be- 
ing imployed  about  fpiritual  objects,  and  yet 
with  this  ftrange  defect  or  flaw  in  it,  that  it 
mould  be  impoflible  to  this  nature  of  man  to 
love  the  author  of  itfelf,  and  the  original  of  its 
own  life  and  being  ?  This  cannot  be.  It  can 
never  be,  that  a  reafonable  fpirit,  the  immediate 
iffue  of  the  great  father  of  fpirits,  mould  be  fo 
alienated  from  its  own  father  ;  and  that  it  mould 
be  fo  dependent  upon  fenfe,  as  not  to  be  able  to 
love  him  from  whom  it  came,  or  any  thing 
which  is  above  the  fphere  of  that  bafe  principle, 
which  now  prefumes  to  give  laws  to  the  immor- 
tal mind.  It  is  not  to  be  fuppofed,  that  God 
ever  created  man  {o,  as  that  his  invifibility, 
which  is  the  excellency  of  his  own  being,  fhould 
be  the  reafon  why  man  fhould  not  love  him. 
For  he  is  therefore  invifible,  becaufe  he  is  excel- 
lent. And  to  think  that  the  nature  of  man  at 
firft  was  fo  formed,  that  the  excellency  of 
things  mould  be  the  reafon  why  they  mould 
not  be  loved,  and  his  own  excellence  a  reafon 
for  his  creature  not  to  love  him,  is  too  abfurd 
for  any  rational  perfon  to  imagine.  It  is  there- 
"  fore  plain,  that  the  prefent  ftate  of  man  is  a  very 
fepfed  ftate. 

Some 


(  41  ) 

Some  of  the  heathen,  as  we  obferved  before,  Serm. 
have  acknowledged  and  lamented  this.  We 
find  one  of  them  complaining,  that  the  darknefs 
of  ignorance  clouded  his  mind,  and  that  this 
body  and  flefh  was  but  as  a  living  fepulchre  to 
the  man.  Another  complains  of  certain  bonds 
and  chains,  that  tied  down  the  mind  of  man  to 
the  body,  and  the  things  of  fenfe.  And  a  third 
fpeaking  of  the  excellent  ftate  of  man  at  firft, 
fays,  .that  he  then  lived  in  a  fort  of  familiarity 
and  converfe  with  God,  but  that  now  it  was 
become  quite  otherwife  with  him.  Such  things 
as  thefe  we  find  in  the  writings  of  divers  of  the 
heathen.  And  how  incongruous  a  thing  is  it  for 
us  who  have  all  the  concerns  of  our  fouls,  and 
what  relates  to  our  being,  fo  exprefsly  difcovered 
and  made  known  to  us ;  how  incongruous  a  thing 
is  it,  I  fay,  that  fuch  a  malady  as  this  mould 
fcxHb  little  minded  as  it  is  by  us !  Many  have 
very  flight  notions  of  the  degeneracy  of  man, 
and  make  a  little  matter  of  it,  and  the  moft 
have  a  much  (lighter  fenfe  thereof  in  practice. 
How  few  are  there,  who  carry  it  as  thofe  who 
apprehend  themfelves  fallen,  and  caft  down  from 
great  excellencies !  fallen  fhort,  very  far  fhort, 
of  the  glory  of  God  !  We  live  as  if  we  appre- 
hended no  fuch  malady,  as  if  we  knew  not  that 
there  was  a  difeafe  or  diftemper  inwrought  into 
our  natures.  Oh,  how  little  is  there  of  the  fenfe 
of  this  to  be  found  in  the  bulk  of  mankind  !  And 
ience  I  would  farther  infer, 

2.  That- 


(  4*-) 

2.  That  this  depravity  or  lapfednefs  of  the  na- 
ture of  man  confifts  greatly,  in  the  depreflion  and 
declination  of  his  mind,  and  intellectual  powers, 
as  to  the  particular  work  and  office  of  guiding  his 
pafllons,  his  affections,  and  practical  inclinations. 
This  was  juft  mentioned  before  in  the  lafl  dif- 
courfe*,but  mall  now  be  more  largely  confidered. 
I  do  not  fay,  with  fome,  that  this  is  all  that  is 
meant  by  the  corrupt  ftate  of  man  ;  but  certainly 
it  Hands  very  mu:h  in  this,  that  his  mind  and  ra- 
tional powers  are  become  unfit  for  their  proper 
bufinefs ;  and,  that  fenfe  hath  got  the  throne, 
ufurped  the  reins,  and  governs  his  pafllons  and 
affections.  Herein,  I  fay,  confifts,  in  very  great 
part,  the  corruption  and  depravednefs  of  man's 
prefent  flate.  And  do  not  we  find  it  to  be  fo  ? 
Do  not  we  fee,  as  to  the  objects  that  draw  men's 
affections  daily  into  a  certain  courfe,  that  it  is 
not  the  mind,  but  fenfe  which  prefcribes  ?  Senfe 
dictates  and  fays,  * '  Love  here,"  and  they  do  ac- 
cordingly ;  "  Love  not  there,"  and  they  obey. 
"  Let  that  be  the  object  of  your  love,  which 
"  fenfe  tells  you  is  amiable  and  lovely  -,  and  that 
*c  which  fenfe  fays  no  fuch  thing  about,  you  may 
"  flight,  neglect,  and  take  no  further  notice  of." 
Thus  men  are  dictated  to,  and  they  do  accord- 
ingly. It  is  plain  then,  that  the  depravednefs 
of  man's  flate  flands  chiefly  in  this,  that  fenfe 
takes  upon  itfelf  to  do  the  bufinefs  of  the  mind 
and  intellectual  powers,  and  we  confent  it  mould 
be  fo. 

But 
*  See  Prop.  6.   p.  25, 


(43) 

But  is  not  this  a  difmal  thing  ?  more,  difmal  Serm. 
that  it  is  not  laid  to  heart !    Is  it  not  a  difmal 
thing,  I  fay,  that  the  firft  rank  and  order  of  crea- 

(  i  .  ^ 

tures  in  this  fablunary  world  mould  be  funk  into 
that  low  beftial  life,  fo  as  to  be  governed  by  no 
Jiigher  a  principle  than  what  is  common  to  them 
with  brutes  ;  and  that  the  incongruity  of  this 
fhould  not  be  reflected  upon,  and  more  deeply 
confidered  ?  That  men  mould  fo  feldom  confl- 
der  with  themfelves  the  unfitnefs  of  their  courfe, 
or  labour  to  make  off  the  ufurped  dominion  over 
them  ?  This,  I  fay,  is  molt  fad  and  doleful  to 
think  on,  that  matters  lhould  have  gone  on  thus 
from  age  to  age,  and  from  generation  to  gene- 
ration, in  fo  many  fuccefTions  to  this  day,  and  we 
have  heard  of  fo  few  in  all  that  time,  who  have 
regretted  to  be  fo  impofed  upon,  and  forborn  to 
live  the  life  of  beads  and  brute  creatures  through 
fo  many  ages !  One  would  think  it  mould  fome 
time  or  other  have  come  into  the  mind  of  man> 
to  think  thus  with  himfelf.  "  What !  is  it  a 
e{  becoming  thing  for  me,  a  reafonable  and  in- 
"  telligent  creature,  one  formed  after  the  image 
"  and  likenefs  of  God,  one  of  thofe  creatures 
"  made  at  firft  for  his  immediate  fervice  and  fel~ 
"  lowfhip,  that  I  muft  now  be  impofed  upon, 
"  and  dictated  to  by  fenfe  ?  that  vile  and  bafe 
*'  principle  of  fenfe,  fo  as  to  love  nothing  but 
"  what  that  counts  lovely,  and  neglect  every 
"  thing  which  that  takes  no  cognizance  or  no- 
*'  tice  of  ?"  It  is  an  amazing  thing,  that  there 
ihould  not  be  fomuch  apprehenfivenefs  left  among 

men, 


(  44  ) 
VOL.  men,  as  to  remember,  that  they  were  men,  in 
J*_  t  their  original,  once  at  lead  that  they  were  men. 
Remember,  faith  the  Prophet  in  a  like  cafe,  and 
Jhew  your/elves  men c.  But  alas,  how  little  is  there 
left  of  a  fenfe  of  this  degeneracy  among  us !  how 
.  little  refentment  of  the  vile  indignity  that  is  done 
to  the  whole  kind,  and  which  the  whole  fpecies 
of  men  have  fuffered  to  come  upon  them  !  to 
be  degraded  and  brought  down  into  an  inferior 
rank  and  order  !  to  do,  to  act  and  live,  as  if  they 
were  alfo  made  to  die  like  the  beafts  thatperifh. 

There  are  indeed  many,  in  the  mean  time, 
who  proudly  arrogate  and  give  to  man  that  which 
belongs  not  to  him  in  his  prefent  condition,  and 
which  this  ftate  does  not  admit  of.  They  fay 
him  to  be  that  which  he  is  not,  but  in  the  mean 
time  really  fee  not,  nor  lament  that  he  is  neither 
what  he  was,  nor  what  he  mould  or  ought  to 
be.  And  to  how  little  purpofe  is  it  to  magi  fy 
human  power,  when  it  is  manifeft  how  forlorn 
the  prefent  ftate  of  man  is  ?  He  is  fallen  very 
low  !  And  what  are  thefe  men  intent  upon,  who 
make  it  their  bufmefs  now  to  magnify  the  nature 
and  power  of  man  in  this  condition  ?  thofe  pa- 
rafites  of  mankind,  as  I  may  call  them,  what 
mean  they  by  it  ?  When  he  is  become  a  loft  pe- 
rifhing  creature,  they  adorn  him  with  fhadows, 
and  think  they  make  up  the  matter  by  attiring 
him  with  magnificent  titles  and  attributes.  As  if 
when  a  perfon  is  condemned  to  fuffer  the  exe- 
cution of  the  fentence  of  death  pafTed  upon  him, 
one  lhould  cloath  him  with  a  majeftick  robe,  and 

beftow 
c  Ifa.xi.vi.  8. 


(45) 

bellow  great  compliments  upon  him.  This  is  to  S  e  r  m. 
add  fcorn  to  his  ruin,  and  is  only  infulting  over  W. 
the  wretchednefs  and  calamity  of  the  man's  con- 
dition. "  And  yet  this  is  the  courfe  of  them  that 
go  about  to  perfuade  man,  that  although  the 
cafe  is  thus  with  him,  he  can  recover  his  own 
excellence  that  he  hath  loft  ;  that  he  can  anew 
create  himfelf,  or  repair  the  ruins  of  his  decayed 
and  mattered  ftate.  This  is  the  way  to  add  incu- 
rablenefs  to  his  mifery,  by  tempting  him  to  ne- 
glect the  only  means  of  taking  it  off,  and  fo 
make  him  miferable  without  remedy.  But  that 
perfons  out  of  a  deep  concern  for  the  honour  and 
glory  of  man  as  the  top  of  the  creation,  mould 
go  about  to  make  him  believe  himfelf  now  in  an 
honourable  ftate,  and  that  he  can  even  now  do 
great  things ;  how  unfuitable  and  infignificant  is 
this,  as  well  as  inconfiftent  with  truth!  And 
again  we 

3.  Infer  hence,  that  man  is  moft  efpecially 
prejudiced  and  impaired  by  his  lapfe  or  fall,  in 
refpect  to  his  difpofition  and  inclinations  towards 
God.  The  wound  is  principally  in  his  mind, 
and  confifts  in  the  depreflion  and  enfeebling 
of  its  powers  •,  but  the  mind  itfelf  is  moft  efpe- 
cially hurt  and  impaired  in  refpect  of  thofe  incli- 
nations by  which  it  fhould  be  guided  towards 
God.  For  in  the  ftate  in  which  he  is  at  prefent 
he  is  indifpofed  to  the  love  of  God;  and  for 
this  mean  reafon,  becaufe  he  cannot  fee  him. 
And  that  he  is  not  able  to  love  what  he  cannot 
fee,  (hews  him  to  be  a  very  mean  abject  creature, 

and 


(4*  ) 

and  that  hi§  powers  are  mightily  impaired.' 
Surely  the  time  was,  that  he  could  have  loved 
what  he  could  not  have  feen  with  his  bodily  eye  ; 
and  how  comes  it  to  pafs  that  becaufe  he  cannot 
fee  Got),  therefore  he  cannot  love  him  ?  This' 
mews  that  his  mind  is  impaired,  that  he  is  hurt 
chiefly  in  what  fefpects  his  Creator •  and  that  his 
propenfity,  the  bent  and  bias  of  his  fpirit  to- 
wards G  o  d  is  loft. 

This  is  the  fad  and  difmal  thing  that  is  be- 
fallen the  nature  of  man,  becaufe  God  is  far  be- 
yond the  reach  of  his  fight,  and  he  himfelf  is  funk 
into  flefh,  loft  in  earth,  and  always  impofed  up- 
on by  fenfe,  he  cannot  fee  him,  cannot  lift  up  the 
dull  heavy  eye  of  his  mind  to  his  God,  which  is 
the  eye  he  muft  be  feen  with  by  his  creatures.  So 
that,  as  the  Apoftle  Paul  exprelfes  it,  he  is  become 
alienated  from  the  life  of  God,  and  without  God  in 
the  world  E.  And  how  much  is  this  to  be  lamented, 
that  man  is  fo  fallen  off  from  God  !  that  his  original 
propenfity  to  him  is  loft  and  dropped  from  his  na~ 
ture!  If  we  had  heard  but  of  one  man  fince  the  crea- 
tion of  the  world  with  whom  this  was  the  cafe,  it 
would  deferve  to  be  very  much  lamented.  But  that 
this  mould  come  upon  the  whole  kind,  that  it 
fhculd  be  thus,  as  I  may  fpeak,  with  the  whole 
race  of  men ;  methinks  the  fenfe  of  it  mould  never 
wear  off  from  our  hearts.  Strange !  that  it  mould 
be  the  courfe  and  fafhion  of  this  world  all  over 
the  earth,  to  live  in  an  oblivion  of  him  that  made 
us,  arid  with  hearts  devoid  of  his  love,  and  only 

becaufe 

$  Eph.  ii.  12. 


(47) 

becaufc  he-  is  fo  excellent  as  not  to  be  feen  by  us  S  e  r  m, 
with  the  bodily  eye!  It  was  reckoned  a  fad  and  HI. 
terrible  day,  when  a  tribe  was  cut  off  from  Ifrael ; 
but  if  we  confider  what  man  was  made  for,  what 
was  the  defign  and  end  of  his  creation,  we  fee  as 
it  were  a  whole  race  of  beings  loft  from  the  crea- 
tion of  God.  For  what  can  we  think  man  was 
made  for  but  to  love,  admire,  triumph,  and  glo- 
ry in  his  great  Maker  ?  But  to  all  this  he  is  loft, 
and  abftracting  what  is  done  in  order  to  the  re- 
covering him  again,  it  had  been  as  well  if  there 
had  been  no  men  at  all,  and  for  themfelves  un- 
fpeakably  better.  How  ftrange  then  is  it,  that 
fuch  a  matter  as  this  is  mould  ever  efcape  our 
thoughts!  If  we  fpeak  of  the  corruption  and  de- 
pravednefs  of  human  nature,  they  are  words  of 
courfe  that  drop  from  us  now  and  then,  and  fome 
ilight  notions  of  the  matter  hover  in  our  minds ;  but 
how  few  are  there  to  whom  it  is  a  familiar  thing  to 
roll  themfelves  in  the  dull  before  the  Lord,  in 
the  fenfe  of  that  vile  and  abject  ftate,  which  man 
in  common  now  is  in  ?  How  few  lament  that  they 
are  by  the  fall  cut  off  from  God  ;  and  fpoiled  as 
to  all  their  capacities,  whereby  they  wTere  fuited 
to  the  divine  love,  fervice,  and  communion!  And 
yet  the  moft  tragical  calamities  that  could  poffibly 
have  fallen  out  in  the  world,  or  of  which  we 
could  form  any  imagination,  had  been  nothing  in 
comparifon  of  this.  Nay  if  all  mankind,  as  to 
fhape,  or  impoflibility  of  external  injoyments, 
were  the  moft  monftrous  and  moft  miferable  crea- 
tures living,  it  were  nothing  when  compared  to 

the 


(4«) 

VOL.  the  mifchief  and  mifery,    which  are  the  fruits  of 
man's  apoftacy  from  his  Maker. 

4.  W  e  further  infer  hence,  that  man  upon  all 
thefe  accounts,  muft  necefiarily  be  at  a  very  great 
diftance  from  true  blfcfTednefs.  Whoever  under- 
ftands,  or  confiders  the  connexion  between  blef- 
fednefs  and  iove,will  foon  perceive  the  reafonabie- 
nefs  of  this  inference.  It  is  impoflible  to  be  bkffed 
without  love ;  and  it  is  neceflary  to  every  one's 
fatisfaction,  that  it  be  a  full  and  fufficient  good 
that  is  the  object  of  his  love.  If  either  of  thefe 
be  wanting,  it  is  impoflible  it  mould  be  fatisfying, 
or  a  fuitable  good  to  me.  Or  if  on  the  other 
hand,  there  be  a  good  never  fo  felf-fufficient  or 
all-fufficient,  yet  if  I  cannot  love  it,  if  my  heart 
is  averfe  to  it,  this  alfo  is  a  fufficient  bar  to  my 
happinefs.  The  things  that  are  feen,  though  a 
man  love  them  never  lb  much,  can  never  fatisfy, 
becaufe  they  are  not  fufficient.  The  infinite  in- 
comprehended  good  is  all-fufficient,  and  fit  for 
every  purpofe;  but  this  cannot  make  him  happy, 
becaufe  he  doth  not  love  it.  In  the  creature  there- 
fore man  cannot  be  happy,  in  G  o  d  he  will  not. 
He  cannot  in  the  creature,  becaufe  that  hath  not 
in  it  felf  to  give  ;  in  Go  d  he  will  not,  becaufe 
his  heart  is  difmclined  to  him,  and  will  not  be 
brought  to  a  clofure  with  him  by  love. 

Consider  man  according  to  this  (late  of  his 
cafe,  and  you  muft  look  upon  him  as  one,  who 
by  his  very  conftitution  and  prefent  temper  of  his 
foul,  is  formed  for  mifery;  I  fay  fo  Jong  as  he 

v  continues  in  his  prefent  fituation.    His  heart  in- 
clines 


(49  ) 

dines  him  truly  to  vifible  things,  and  to  love  the  Se  r  m. 
objects  of  fenfe,  which  can  never  make  him  happy.  HI. 
The  good  that  is  unfeen  hath  enough  in  it  to  make 
him  blefTed,  but  then  he  will  not  love  it.  He  will 
not  apply  himfelf  to  love  God,  merely  becaufe  he 
is  out  of  fight.  You  muft  needs  think  then  that  it 
is  a  great  thing  that  muft  work  the  cure  of  man, 
who  is  thus  involved  in  fo  great  an  abyfs  of  depra- 
vednefs  and  mifery.     And  therefore  I  muft  add, 

5.  That  there  is  a  very  great  neceftity  of  much 
Gofpel-preaching  in  order  to  perfuade  men  to  the 
love  of  G o  d.  For  what  is  the  defign  of  the  Go- 
fpel,  but  to  render  God  amiable  to  men  ?  What 
is  it  but  a  method  of  rendering  God  lovely,  and 
of  reftoring  men's  love  to  God?  And  fmce  his 
lovelinefs  is  not  the  object  of  fight,  there  needs 
fuch'  a  fupplemental  reprefentation  of  himfelf,  to 
fupply  the  want  of  vifion.  And  fince  the  things 
that  court  our  fenfes  are  obvious,  and  occur  to  us 
every  day,  yea  every  hour  of  the  day,  it  is  needful 
that  we  (hould  be  frequently  put  in  mind  of  God  ; 
and  that  thofedifcoveries  of  him  which  tend  to  be- 
get the  love  of  him  in  our  hearts,  mould  be  very 
much  urged  and  inculcated  upon  us.  Forotherwife 
what  fhall  countervail  fenfe,  or  what  {hall  we  fet 
againft  the  fight  of  our  own  eyes?  No  man  hath 
feen  God,  at  any  time h  j  what  is  it  then  that  muft 
fupply  that  defect,  and  be  in  the  ftead  of  the  fight 
of  God  to  us?  Why,  the  only  begotten  Son  of  Go  d, 
he  hath  declared  him.  So  that  we  have  now  a  re- 
velation of  God  himfelf.     And  our  Lord  Jefus 

Vol.  I.  E  Chrift, 

b  John  i.  1 8. 


(  5°  ) 
VOL.  Chrift,  who  Jay  in  his  bofom,  and  came  frprn 
thence  to  declare  the  Father  to  the  world,  has  or- 
dained that  this  revelation,  of  which  he  is  the  prime 
author,  fhall  be  held  out  before  us  from  time  to 
time,  by  the  ufe  of  inferior  and  fubfervient  inftru- 
rnents. 

I  Have  often  confidered  the  ftrange  prevarica- 
tion, and  fophiftry,  which  fome  men  ufe  in  Hating 
things  that  are  neceflary  to  falvation  i  and  the  ufe 
they  make  of  that  date.  That  is,  becaufe  they 
can  make  a  fhift  to  gather  up  the  main  principles 
of  religion  into  a  little  compafs,  as  they  may  very 
eafily,  they  fay,  "  Here  is  all  that  is  neceflary  to 
"  falvation.  And  therefore  fince  in  that  way,  or 
<c  in  that  church  all  things  neceffary  to  falvation 
Ci  are  taught,  what  need  is  there  of  any  more  ? 
C£  why  mould  not  we  come  over  thither?  or  why 
"  mould  we  feparate  from  it  ?'*  Methinksit  were 
an  obvious  eafy  thing  to  moil  people  to  detect 
the  fallacy.  They  ftate  what  is  objectively  ne- 
ceffary to  falvation,  without  confidering  the  con- 
dition of  the  fubject,  and  what  is  neceffary  for 
that  fu  bject.  That  is,  they  ftate  what  is  neceffary 
to  be  known  and   believed   in  order  to  our  beino- 

o 

faved,  but  confider  not  what  is  neceflary  to  bring 
men  to  this  knowledge  and  belief  of  thefe  neceflary 
things,  fo  as  to  make  a  due  impreflion  of  them 
upon  their  hearts.  If,  for  inftance,  you  were  to 
prefcribe  to  a  fick  languishing  perfon  a  remedy 
for  the  taking  off  his  diftemper  j  would  you  only 
tell  him  of  fuch  and  fuch  good  fubftantial  food  that 
you  would  have  him  eat ,?  and  would  you  then  think 

you, 


(  5'  ) 

you  had  done  the  bufmefs?  Alas!  the  poor  man  S  e  r  m. 
is  Tick!  he  defires  nothing,  can  take  nothing,  can  t  ^"* 
digeft  nothing,  and  calls  up  all  you  give  him. 
Why  then    do  you  talk  to  him  of  fuch  things  as 
will  make   wholefom  and  fubftantial  food,  wheri 
he  can  neither  receive  nor  retain  it?    So  in  like 
manner  in  the  prefent  cafe  and  exigence  of  man, 
confidered  as  a  fallen  creature,  if  the  bare  propo- 
fal  of  the  fundry   heads  of  religion,  neceflfary  to 
be  known  and  believed,  were  fufficient;  then  to 
have  afermon  once  in  a  man's  life-time  might  do 
the  bufinefs  j  or  a  mere    fyftem  of  the  principal 
parts  of  the  Chrifti'an  religion  would  do  what  it 
js  urged  for,  and  anfwer  the  exigence  of  the  cafe. 
This,  I  fay,  were  a  thing  eafily  to  be  granted,  if 
it  was  really  fo  with  men,  that  a  Doctrine  would 
be  underfcood  as  foon  as  propofed,  and  received 
when  underflood,  and  fo  beget  its  due  and  pro- 
per imprefiion  upon  the  hearts  of  men.     But  trur 
Jy  the  cafe  is    manifeftly  other  wife,  fince  man  is 
fallen  into  fo  depraved  a  ftate.     And  to  talk  thus, 
is  to  fpeak  of  a  fcheme  of  divinity  fuitable  only 
to  innocent  men  in  paradife  ;  when  no  more  was 
needful  to  be  done  than  barely  to  propound  things 
wich  refpect  to  theclearnefs  of  the  underftanding, 
the  rectitude  of  the  will,  the  agreeablenefs  of  the 
powers  one  to  another,  together  with   the  truth, 
and  goodnefs  of  their  objects.     But  to  fay  that  this 
is  all  that  is  requifite,  that  there  is  enough  held 
forth  or  laid  before  men,  the  knowledge  and  be- 
lief of  which  is  fufficient  to  fave  them,  isjuft  as 
if  one  fhould  fay,  that  fuch  and  fuch  things  pro- 
E  2  pofed 


(  52   ) 

V  Q  L  pofed.to  a  fick  man  would  do  him  good  if  he 
a-  were  not  Tick.  So  in  like  manner  this  way  of  pro- 
pounding the  Gofpel  would  ferve  the  turn  for 
men,  if  they  were  fuch  as  when  they  were  at  firft 
created.  Indeed  it  were  no  Gofpel,  if  it  were  only 
enough  to  fave  men  from  fin,  who  as  yet  were  no 
finners.  The  very  notion  implies  a  contradiction. 
For  doth  not  the  fame  fin  which  makes  them 
ftand  in  need  of  a  Gofpel  for  the  reconciling  them 
to  God,  difaffect  at  the  fame  time  their  hearts 
unto  God,  and  make  them  unwilling  toclofe  with 
him?  Therefore  they  need  to  have  precept  upon 
precept,  and  line  upon  line ;  here  a  little,  and 
there  a  little.  And  they  that  preach  the  Gofpel  to 
men,  are  urged  to  be  inftant  in  feafon  and  out  of 
feafon>  to  admonifh)  exhort ',  reprove  ',  and  all  little 
enough,  indeed  all  too  little. 

Surely  then  there  is  fomewhat  elfe  to  be  con- 
fidered  in  the  matter.  When  we  confider  what 
is  objectively  neceifary,  it  is  alfo  to  be  confidered. 
what  will  bring  men  to  believe  thefe  neceffary 
things.  And  in  order  to  that  there  is  need  of  their 
being  frequently  inculcated,  in  as  much  as  things 
that  are  feen  are  more  the  objects  of  our  love,  than 
the  things  which  are  not  feen;  and  what  we 
ought  to  itt  our  hearts  moil  upon,  are  out  of  fight. 
God  himfelf  is  the  great  object:  men  are  to  be  di- 
rected to,  and  to  whom  they  muft  be  united,  or 
they  are  loft.  He  is  invifibie,  and  they  aie  apt, 
as  you  have  heard  again  and  again,  to  mind  no- 
thing but  what  is  (ccn.     Therefore  it  is  a  ftrange 

unapprehenfivenefs 
1  z  Tim.  iv.  2. 


(  53  ) 

unappreheniivenefs  of  the  real  Hate  and  condition  Serm. 
of  mankind,  which  thofe  are  guilty  of,  who  decry  Ill- 
preaching  as  a  needlefs  thing.  Surely  they  that 
do  fo,  have  little  ftudied  the  nature  of  man! — - 
There  are  feveral  other  things  that  remain  to  be 
fpoken  to,  which  I  cannot  infill  upon  at  this 
t'um:. 


£  2  SERM, 


(  54) 

SERMON    IV. 

Preached  September  13,  1676. 

1  John    iv.    20. 
- —  He  that  loveth  not  his  Brother,  whom  he 
hathfeen ;  how  can  he  love  God,  whom  he 
hath  fiot  feen  ? 

WE  have  gone  through  the  firft  part 
of  my  defign  from  thefe  words> 
which  was  to  mew,  that  men  are 
Ids  apt  or  difpofed  to  the  exercife  of  love  to 
God  than  to  one  another.  And  we  have  made 
fome  progrefs  in  the  application,  by  way  of  in- 
ference ;  and  therein  have  endeavoured  to  mew, 
that  the  indifpofition  of  man  to  the  love  of  God 
is  a  proof  of  his  being  in  a  lapfed  and  very  dege- 
nerate condition.  That  this  degeneracy  mud 
confift  principally  in  the  depreflion  of  the  mind 
and  its  intellectual  powers.  That  more  efpecially 
man  is  prejudiced  by  the  lapfe  or  fall  with  refpect 
to  his  inclinations  towards  God.  That  in  con- 
fequence  of  this,  he  muft  needs  be  at  a  great  di- 
ftance  from  true  bleflednefs,  which  is  infeparably 
connected  with  the  love  of  God.  And  in  the 
next  place,  it  was  further  inferred,  that  there  is 
great  occafion  for    frequent    gofpel-preaching, 

which 


(   55  ) 

which  is  the  method  inftituted  by  Chrift  for  re-SE  rm. 
ftoring  and  reviving  love  to  Go  d  in  the  fouls  of 
men.  But  though  this  is  necelTary,  yet  we  are 
alfo  to  knOw  that  it  is  not  fufficient ;  for  all  the 
preaching  in  the  world  cannot  alone  make  the 
fenfual  heart  of  man  to  ldVe  God.  And  there- 
fore we  proceed  to  infer  further, 

6.  That  lince  men  are  fo  very  unapt  to  Jove 
God,  and  for  this  reafon,  becaufe  they  fee  him 
hot ;   there  is  great  heed  of   the  communication 
and  influence  of  that  glorious  and  mighty  fpiric 
of  life  to  relieve  him  in  this  fad  extremity  and 
diftrefs.     For  fureiy  it  is  a  very  diftreffed  cafe, 
that  man  cannot  love  his  own  Maker,  the  author 
of  his  life  and  being,  him  in  whom  is  his  eter- 
nal hope,  and  all  becaufe  he  cannot  fee  liim.     It 
is  a  cafe  that  calls  for  a  very  great  and  powerful 
hand  to  redrefs  ;  and  no  Other  hand  is  propor- 
tionable   to  the   exigence  thereof.     Though  he 
works  by  means,  and  even  by  that  of  the  Go- 
fpel- revelation,   yet  it  doth  hot  follow  that  the 
means  will  do  the  bufinefs  alone  ;    but  the  con- 
trary follows,  that  becaufi  they  are  means,  there- 
fore there  mufl  be  an  agent,  and  ah  efficient,  to 
life  them,  and   one  proportionable  to  the  work 
of  forming  and  difpofirtg  the  fpirits  of  men  to- 
wards God,  that  they   may  be  capable  of  his 
love,  and  admit  it  into  their  hearts  fo  as  to  rule 
and  govern  there.     And   what  can  do  this  but 
the  fpirit  of  God  ?    What  elfe  is  it  that  can  a- 
waken  and  rouze  the  dull,  fluggifH,  drowfy  fpi- 
tits  of  men  5s  What  elfe,  I  fay,  can  quicken,  pu- 
E  4  rify, 


( 5<n 

VOL.  rify,  and  refine  fpirits  loft  in  pleafure  and  fenfe  ? 
The  way  of  bringing  any  foul  to  love  God,  is 
to  give  it  the  fpirit  of  love.  There  is  no  other 
way  of  doing  it.  Now  the  Apoftle  fays,  that 
God  hath  given  to  us  not  the  fpirit  of  fear ; 
but  of  power ,  and  of 'love,  and  of  a  found  mind2-. 
One  and  the  fame  fpirit  is  all  thefe  at  once.  And 
till  that  fpirit  is  given  us,  there  is  nothing  but 
enmity  and  difaffeclion  towards  God  ;  there  is 
nothing  but  feeblenefs  and  impotence,  as  to  any 
thing  that  is  good  ;  there  is  nothing  but  diftem- 
perature  and  difeafednefs  in  man,  which  have 
pierced  him  to  the  very  heart.  This  fpirit  there- 
fore, in  reference  to  thefe  feveral  exigencies,  is  a 
fpirit  of  love,  of  power,  and  of  a  found  mind. 
That  fame  fpirit  that  makes  the  fcul  capable  now 
of  doing  things  that,  require  power;  that  fame 
fpirit  that  rectifies  the  mind,  and  heals  it  of  thofe 
diftempers  under  which  it  was  wafting  and  con- 
iuming  before,  is  a  spirit  of  love.  It  is  fa  id 
to  be  a  fpirit  given,  a  fpirit  fuperadded  to  our 
own,  a  fpirit  that  we  had  not  before.  Indeed 
it  muft  be  fome  other  fpirit  than  ours,  which 
muft  render  us  capable  of  loving  God. 

You  know,  that  the  Apoftle  recounting  the 
feveral  fruits  of  the  fpirit,  (as  he  had  done  thofe 
of  the  fiefh  before)  fets  this  of  love  in  the  front 
of  them.  The  fruit  of  the  fpirit  is  love,  joy b, 
&c.  And  after  telling  us,  that  eye  hath  not  feenv 
nor  ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared  for 

them 
a  2  Tim.  1.7.        b  Gal.  v.  22. 


(  57  ) 

them  that  love  him  c  -,  he  tells  us  alfo  of  a  fpirit Serm. 
different  from  that  of  the  world,  the  fpirit  which      W« 
is  of  God,   which  fuch  as   they  had   received. 
We  have  received,  fays  he,   not  the  fpirit  of  the 
world,  but  the  fpirit  which  is  of  GoDd.     And 
in  this  fame  chapter,   wherein  is   our   text,  you 
have  the  Apoille  John  fpeaking  to  this  very  cafe, 
to  wit,  the  impoffibility  of  our  feeing  God:  No 
man  hath  feen  God  at  any  time.     If  we  love  one 
another,  God  dwelleth  in  us,  and  his  love  is  per- 
fected in  us.     Hereby  know  we  that  we  dwell  in 
him  and  he  in  us,  becaufe  he  hath  given  us  of  his 
fpirit e.     Love  to  one  another  as  Chriftians  or 
faints,  is  alfo  a  fruit  of  that  fame  bleffed  fpirit. 
And  if  there  be  fuch  a  principle  of  love  within 
us,  it  plainly  fpeaks  that  God  dwells  in  us,  and 
we  in  him,  and  that  he  hath  planted  his  own  love 
in  our  fouls,  which  is  perfecting  there.     It  is  ma- 
nifeft  now  that  he  hath   taken  poflefiion   of  us, 
and  drawn  us  into  union  with  himfelf,  fo  as  to 
become  the  great  fountain  of  that  principle  of 
love  in  us,  whereby  we   are  capable   of  loving 
him,  and  loving  fuch  as  are  his  for  his  fake. 

And  becaufe  the  act  of  the  heart  in  loving 
fuppofes  fome  foregoing  act  of  the  mind  by  which 
the  object  is  perceived  to  be  lovely,  therefore 
this  fame  fpirit  is  elfewhere  called  a  fpirit  ofwif- 
dom,  and  revelation,  in  the  knowledge  of  him  f, 
whom  we  are  to  love.  The  Apoftle  is  there 
praying   earneftly   on  behalf  of  the  Ephefians, 

that 

c  i  Cor.  ii.  9.  d  Ver.  12.  e  1  John  iv.  12,  13. 
f  _Ephef.  1.  17. 


I. 


( 58 ) 

VOL.  that  this  fpirit  might  be  given  them,  by  which 
they  might  be  capable  of  knowing,  and  knowing 
practically,  as  the  word  *  fignifies,  and  of  com- 
ing into  union  with  that  bleffed  one  that  is  known. 
And  on  this  union  Jove  hath  a  great  influence. 
St.  John  fays,  We  know  the  fon  of  God  is  come, 
and  hath  given  us  an  underftanding  that  we  may 
know  him  that  is  true  ;  and  we  are  in  him  that  is 
true,  even  in  his  fon  Jefus  Chrift.  This  is  the 
true  God  and  eternal  life  z.  The  underftanding' 
here  fpoken  of  is  faid  to  be  given,  by  which  we 
fo  come  to  know  God  in  Chrift,  as  to  be 
brought  into  union  with  him  by  love  ;  it  is,  I 
fay,  a  given  thing,  men  have  it  not  of  them- 
felves. 

It  is  very  requifite,  and  therefore  I  fo  long 
infift  upon  it,  that  we  underftand  how  neceffary 
it  is,  that  there  be  another  and  a  better  fpirit  than 
our  own,  to  render  us  capable  of  loving  God 
whom  we  have  not  feen  ;  for  otherwife  we  mail 
never  love  beyond  the  fight  of  our  own  eye. 
And  it  is  very  ftrange,  that  this  neceflity,  fince 
the  cafe  fpeaks  it  felf,  and  the  holy  fcriptures  fo 
often  declare  it,  mould  be  no  more  underftood. 
If  there  be  no  fuch  neceflity,  what  is  the  reafon 
we  are  taught  to  pray  for  the  fpirit h,  as  ftarving 
children  do  for  bread  ?  That  we  are  bid  to  live  in 
the  fpirit l,  to  walk  in  the  fpirit  k,  and  by  the 
fpirit  to  mortify  the  deeds  of  the  flefh  1  ?  And  are 
we  not  told,  that  we  muft  be  born  of  the  fpirit ', 

or 

*  iviyvc-fif-     g  i  John  v.  20.     K  Math.  vii.  9, 10,  u» 
*  Gal.  v.  25.     k  Rom.  vm.  1.    *  Ver.  13. 


(  59) 

or  elfe  we  JJjall  never  enter  into  the  kingdom  ofS  e  r  m. 
God"1?  All  this  is  plain  language  one  would  IV. 
think,  and  eafy  enough  to  be  underflood  by  thofe 
that  have  a  mind  to  it.  But  it  is  very  obfervable, 
that  thofe  notions  which  tend  t6  make  as  little 
as  pofiible  of  the  depravity  and  corruption  of 
man's  nature,  to  magnify  beyond  meafure  the 
power  of  man  in  his  fallen  Hate,  to  deprefs 
preaching,  and  to  make  light  of  the  operations 
of  the  Holy  Ghoft  upon  the  minds  of  men, 
are  all  of  a  fort,  all  of  a  piece.  Thefe  are 
notions  that  hang  upon  one  thread,  and  when 
we  fee  wherein  they  ifiue  and  terminate,  we  may 
eafily  difcern  the  danger  of  them  ;  and  into  how 
great  hazard  they  bring  the  eternal  concerns  of 
the  fouls  of  thofe  men,  who  fuffer  themfelves  to 
be  tainted  with  them.     We  again  farther  infer, 

7.  That  the  work  of  regeneration  mult  needs 
ftand  in  very  great  part  in  the  implanting  and 
feating  in  the  fouls  of  men  fuch  principles,  as 
may  directly  tend  to  controul  the  dictates  of  fenfe, 
and  in  oppofition  to  it  rule  and  govern  in  men. 
The  infirmity  and  diftemper  of  man's  nature 
eafily  fhews,  wherein  this  cure  and  renovation 
muft  confift.  This  is  at  prefent  the  great  dif- 
temper of  his  foul,  it  cannot  love  but  where  it 
can  fee.  It  is  the  fight  of  the  eye  that  carries 
the  heart,  and  draweth  it  this  way  and  that  way. 
A  moft  dreadful  diftemper  this !  But  as  we  know 
the  diftemper,  we  know  wherein  the  cure  muft 
confift.     Regeneration  is  that  which  reftores  the 


■"? 


man 

?  John  in.  3. 


(  6o) 
VOL.  man  to  his  right  mind,  and  fets  things  to  rights 
*•  again  with  him.  Though  his  former  flate  is  ex- 
preffed  by  being  in  the  flefri,  he  is  now  faid  to 
be  in  the  fpirit,  from  the  fpiritual  frame  created 
in  him  by  the  great  work  of  regeneration.  Thus, 
fays  the  Apoftle,  Ye  are  not  in  the  flejh,  but  in 
the  fpifit,  if  fo  be  that  the  fpirit  of  God  dwell 
in  you  n.  And  the  thing  produced  in  the  work 
of  regeneration  is  called  fpirit.  That  which  is 
born  of  the  flefh  is  flejh,  and  that  which  is  born 
of  the  fpirit  is  fpirit  °.  While  man  is  in  flefh 
he  is  capable  of  loving  nothing  but  what  is  feen, 
nothing  but  what  to  his  fenfes  appears  amiable 
and  lovely.  Herein  therefore  flands  the  work 
of  regeneration,  to  take  a  poor  fenfual  creatures 
a  mere  lump  of  flefh,  and  to  make  him  fpiritual  \ 
and  then  it  is  he  becomes  capable  of  loving  God. 
There  muft  be  a  new  creation,  and  right  prin- 
ciples planted  in  the  mind,  to  influence  the 
heart,  and  to  direct  and  determine  fouls  towards 
God,  from  whom  they  were  cut  off  and  fo  dread- 
fully alienated.     Again  in  the 

8  Place,  we  further  infer,  that  the  power 
by  which  it  comes  to  pafs  that  there  are  any 
lovers  of  G  o  d  in  the  world  is  highly  to  be  a- 
dored  and  magnified.  You  fee  it  is  far  more 
difficult  to  love  God,  whom  we  fee  not,  than 
our  brother  whom  we  do  fee.  How  then  can 
this  difficulty  be  overcome,  unlefs  divine  power 
implant  this  principle  of  love  ?  We  ought  there- 
fore to  make  the  reprefentation   of  that  power, 

that 

n  Rom.  viii.  9.         °  John  hi.  6. 


(  6i  )        . 

that  hath  wrought  this  work  in  us,  appear  very  Serm« 
glorious  in  our  own  eyes,  that  fo  with  reference  **. 
to  this  matter  our  hearts  may  be  put  in  an  adoring 
pofture.  Let  us  then  blefs  and  adore  that  glorious 
Bdng,who  hath  done  iuch  a  thing  as  this ;  who 
hath  made  a  ftupid  fenfual  heart,  which  could 
never  rife  beyond  the  fphere  of  flefh,  afcend  and 
enlarge  it  felf,  and  fix  and  terminate  its  love 
upon  the  blefTed  God.  "  How  great  is  the 
!•  power  (mould  one  fay  that  finds  it  thus) 
<c  which  hath  done  this  in  me !  to  make  a  clod 
"  of  earth,  a  lump  of  clay  to  love  God!  This 
''  is  as  great  a  thing  as  out  of  Hones  to  raife  up 
*?  children  unto  Abraham."  In  reality  we  ought 
not  to  think  little,  or  meanly  of  this.  And 
again, 

9.  We  may  further  infer,  that  the  life  of 
Chriftians  in  this  world  cannot  but  be  a  conflict- 
ing life.  The  life  of  a  Chriftian  as  fuch  mull:  be 
influenced  throughout  by  the  love  of  God.  He 
is  to  aft  according  to  the  direction  of  St.  Jude, 
Keep  your  f elves  in  the  love  of  God,  looking 
for  the  mercy  of  our  Lord  Jefus  Chrijl  unto  eter- 
nal life p.  Is  this  the  bufinefs  of  a  Chriftian,  and 
what  muft  be  his  very  life  to  live  in  the  love  of 
God  all  along?  then  he  muft  indeed  live  a 
conflicting  life  all  his  days.  That  is,  there  muft 
be  a  continual  conflict  kept  up  againft  imperious 
fenfe,  and  its  dictates,  which  always  is  crying  to 
the  heart  of  man,  "  Love  what  is  feen,  what  you 
"  perceive  to  be  lovely : "   there  muft,  I'fay, 

be 

*  Ver.  21. 


(  6a  ) 

VOL.  be  a  continual  ftriving  in  the  heart  of  a  Chriftian 
I.        againfl  this ;  fince  he  muft  keep  up  a  continual 
love  to  him  whom  he  cannot  fee,  to  him  who  is 
far  above  out  of  fight. 

This  fheweth,  that  they  who  know  not  what 
a  continual  ftriving  againfl  fenfe,  its  dictates,  and 
inclinations  means,  are  yet  to  learn  what  the  bu- 
finefs  of  the  Chriftian  life  is.  How  can  a  man 
love  God  whom  he  feeth  not?  When  there  is  a 
continual  difficulty,  there  muft  be  a  continual 
ftriving  and  vigorous  endeavours  always  ufed. 
Loving  God  is  not  fwimming  down  with  the 
ftream  of  nature,  it  is  quite  another  thing.  An4 
agreeably  to  this,  what  a  ftrife  is  reprefented  all 
along,  throughout  the  feventh  chapter  of  the 
epiftle  to  the  Romans,  between  the  law  of  the 
flejh,  and  the  law  of  the  mind  ;  the  inclinations 
of  fenfual  nature,  and  the  fpiritual  dictates  and 
prefcripdons  which  are  by  the  Apoftle  called  the 
law  of  the  fpirit  of  life  in  Chrifi  Jefus q  ;  which 
doth  as  it  were  repeal,  and  abrogate  the  Jaw  of 
fin  and  death  ;  and  fo  far  as  it  obtains,  delivers 
a  man  from  its  impofitions,  and  imperious  com- 
mands, which  lead  to  death. 

It  is  highly  needful  for  us  to  ftate  our  own 
cafe  to  our  felves,  and  to  confider  what  we  are 
like  to  meet  with  in  our  Chriftian  courfe  ;  and  if 
we  mean  to  perfevere,  we  muft  refolve  upon  a 
ftriving  conflicting  life  all  our  days,  for  thus  it 
muft  be.  How  much  then  are  they  befide  the 
Chriftian  courfe,  who  know  not  what  it  is  to  ftrive 


again  ft 


*.  Ronf  vi  IX.  2. 


(63  ) 

againft  any  inclination  of  their  own,  nor  to  op-  Serm. 
pofe  the  earthly  tendencies  of  their  own  fpirits ;  IV. 
who  can  never  find  occafion  to  contend  with 
themfelves ;  who  efpy  no  fault  in  the  temper  of 
their  own  fpirits,  but  carry  the  matter  to  them- 
felves as  if  all  were  well ;  who  can  pafs  a  whole 
day  with  no  rebukes  nor  checks,  when  their  hearts 
have  run  after  their  eyes  only.  Thefe  perfons 
perhaps  have  never  minded,  never  loved  any 
thing  better  than  what  came  within  the  reach  of 
their  fenfes,  or  could  be  feen  with  the  eye  ;  and 
yet  they  are  innocent  creatures  in  their  imagina- 
tion, and  think  they  have  no  caufe  to  blame  them- 
felves. Bur  let  us  not  be  deceived,  who  fee  that 
the  life  of  a  Chriftian  muft  be  a  continual  running 
counter  to  a  man's  own  eyes,  and  the  dictates  of 
fenfe  ;  fince  thefe  prefcribe  to  a  man  to  love  only 
what  he  fees,  whereas  certainly  he  is  no  Chriftian 
who  liveth  not  in  the  love  of  God  whom  he 
doth  not  fee.     In  the 

Last  place,  we  further  infer,  that  the  prone- 
nefs  of  men  to  acquiefce  in  a  civil  deportment, 
and  to  reft  in  the  mere  formalities  of  religion,  hath 
one  fixed  common  caufe,  and  that  is,  the  want 
of  the  great  principle  of  love.  In  this  fefpect  it 
is  fit  that  we  mould  confider  what  the  cafe  of 
man  is.  Men  are  very  apt  to  fatisfy  themfelves 
with  a  fair  and  unexceptionable  carriage  to  others, 
pr  at  mod  with  a  little  formality  in  the  duties  of 
religion,  and  never  look  further  ;  which  certain- 
ly muft  proceed  from  one  and  the  fame  caufe, 

namely, 


(  64  ) 
VOL.  namely,  the  want  of  love  to  God.     This,  I  fay, 
in  the 

(i.)  Place,  is  the  reafon  why  perfons  are  fo 
prone  to  acquiefce  in  a  fair  and  civil  deportment 
towards  men.  It  is  neceffary  for  us  to  know  this, 
that  fo  the  danger  of  it  may  be  more  carefully  a- 
voided  and  deeply  dreaded.  What  is  it  that  is 
really  the  principle  of  duty  even  towards  men  ? 
Certainly  it  is  love.  This  is  eafy,  as  the  text 
fuppofes,  towards  men,  in  comparifon  of  what  it 
is  towards  God;  men  therefore  are  apt  to  take 
up  with  what  they  find  moil  eafy. 

The  ftate  of  the  cafe  lieth  thus.  There  are 
characters  of  the  ancient  law,  which  God  at 
the  creation  impreffed  upon  the  fpirit  of  man  * 
the  law  not  written,  but  born  with  us  *,  as  one 
heathen  writer  expreffes  it,  or  the  natural  law  f» 
as  another  heathen  writer  calls  it.  There  are,  I 
fay,  flill  fome  broken  parts,  fome  fcattered  frag- 
ments, fome  difperfed  characters  of  this  law, 
which  was  by  our  Maker  put  into  our  very  frame, 
which  lie  difcompofed  and  difperfed  here  and 
there  in  men,  whereof  fome  refer  to  our  duty 
towards  God,  and  others  to  our  duty  towards 
men.  Thofe  relating  to  men  are  more  legible, 
are  oftener  read,  and  come  more  frequently  under 
view.  For  how  much  more  prevalent  is  this 
fenfe  in  the  minds  of  men,  "  My  neighbour  is 
<c  not  to  be  wronged  or  difobliged,"  than  this, 
"  God  is  not  to  be  forgotten,  neglected,  dif- 
"  obeyed?"     Why,  the  matter  being  fo,  that 

the 

*  Lex  non  fcripta,  fed  nata.        *f-  vo^m  tpCffiKof. 


(65) 

the  characters  reprefenting  our  duty  to  men  are  S  e  h  w 
ofcner  in  view,  and  to  more  frequently  furbifhed  as     IV 
it  were  and  brightened,  than  thufe  which  exprefs  ~ 
our  duty  to  God  ;  being,  I  fay,  more  frequent- 
ly reflected  upon,  they  are  more  put  into  practiced 
And  therefore  here  men  are  apt  to  take  up,  fay- 
ing, "  I  do  that  which  is  juft,  honeft,  and  fair 
"  before  men,  and  there  are  none  that  can  charge 
"  me  with  the  contrary.**     And  fo  they  think 
their  cafe  is  very  good. 

Indeed  there  are  feveral  things  concurring 
to  make  fuch  principles,  as  point  out  to  us  the 
duties  we  owe  to  man,  more  influential  upon  prac- 
tice. As  for  inflance,  men  have  fenfible  kind- 
nefTes  from  one  another,  which  work  upon  inge- 
nuity, and  fo  influence  to  a  fuitable  behaviour  to 
them  that  fhew  fuch  kindneffes.  When  they  re- 
ceive a  kindnefs  from  the  hand  of  a  man,  it  is 
from  a  vifible  hand.  They  fee  who  doth  them 
good.  Though  there  is  a  thoufand  times  more 
good  done  them  by  the  invifible  God,  but  his 
invifible  hand  they  take  no  notice  of. 

Again,  they  are  fenfible  continually  of 
their  need  of  men.  All  perfons  fenfibly  find 
they  need  fome  other,  for  they  cannot  live  alone. 
They  are  not  only  obliged  to  a  mutual  depen- 
dence upon  one  another,  but  they  are  very  fen- 
fible of  it ;  and  therefore  are  apt  to  carry  it  fo 
much  the  more  fairly  to  men,  as  thofe  who  ftand 
in  need  of  one  another. 

Vol.  I.  F  Besides, 


(66) 

Besides,  men  find  a  fenfible  advantage 
from  the  reputation  of  a  fair,  juft,  and  honeft 
carriage  to  others.  "  If  I  have  not  the  repute 
"  of  being  a  perfon  kind,  good-natured,  and 
"  well-humoured,  I  fhall  have  no  friend  •,  no 
"  body  will  converfe  with  me,  but  be  fhy  of 
"  me.  If  I  have  not  the  reputation  of  being  a 
"  juft  man,  honeft  and  fquare  in  all  my  dealings, 
"  I  fhall  have  no  trade,  no  one  will  trufr.  me, 
cc  every  one  will  be  afraid  to  have  to  do  with 
"  me."  Thefe  confiderations  difpofe  us  to  good 
behaviour  towards  one  another. 

Finally,  men  are  frequently  fenfible  of 
hurt  or  fome  great  inconveniencies  accruing  to 
them,  if  at  any  time  they  mifbehave  themfelves 
to  others.  They  that  are  morofe  and  churliih 
do  often  fall  upon  tempers  as  crofs-grained  and 
perverfe  as  their  own,  and  fo  meet  with  fuch 
meafure  as  they  bring.  If  they  be  quarrelfome, 
it  falls  out  fometimes  that  there  are  thofe  who 
will  quarrel  with  them,  and  will  not  take  an  af- 
front at  their  hands.  And  though  there  are 
fome  that  fcorn  the  tutorage  and  inftruction  of 
fear,  which  fhould  govern  them  in  the  conduct 
of  their  affairs ;  yet  many  others  are  more  pru- 
dent, and  are  not  apt  to  follow  the  hurry  of  their 
own  pride  and  inclinations.  They  confider  how 
much  it  concerns  them,  not  to  provoke  thofe 
who  will  right  themfelves,  nor  to  injure  thofe 
who  will  be  fure  to  meet  with  them  one  time,  or 
other.  Yea,  thofe  who  are  more  confiderate  will 
be  very  cautious  how  they  make  any  man  their 

enemy, 


(67) 

enemy,  even  the  meaneft  ;  for  no  man  is  Co  mean  Se  r.  m. 
but  it  may  be  fome  time  or  other  in  his  power  to     ^« 
do  him  a  fhrewd  turn. 

Such  inducements  there  are,  I  fay,  as  thefe 
unto  a  fair  and  unexceptionable  deportment  to- 
wards men,  whom  We  fee  and  converfe  with 
every  day.  And  with  this  men  are  inclined  to 
take  up  their  reft  -,  contenting  and  fatisfying 
themfelves  with  this^  that  they  carry  it  to  others, 
fo  as  that  none  have  any  great  reafon  to  find  fault 
with  them,  and  thereupon  think  that  God  will 
find  none  neither. 

(2.)  There  is  alfo  a  pronenefs  in  mankind* 
as  we  obferved,  to  take  up  with  formality  in  the 
matters  of  religion.  For  what  befides  formality 
can  there  be  in  the  religion  of  thofe  who  love  not 
God?  If  I  pretend  to  wormip  him  and  not  love 
him,  though  I  fpend  all  my  days  upon  my  knees 
will  it  fignify  any  thing  as  to  real  religion  ?  But 
becaufe  this  is  more  eafy,  that  is,  bodily  exercife 
than  that  of  love,  or  an  inclination  of  mind  and 
heart  to  God,  it  is  natural  to  take  up  with  it 
for  that  reafon,  and  to  reft  there. 

The  Pharifees  among  the  Jews*  one  would 
think  fhould  not  have  been  to  feek  where  reli- 
gion really  lay  •,  but,  alas !  Where  did  they  place 
theirs  ?  In  ceremonial  fanctityj  in  warning  their 
hands  before  they  did  eat  bread,  in  cleanfing  their 
cups  and  platters,  and  in  frequent  purifications 
of  themfelves ;  all  which  they  made  to  be  as  fig- 
nificant  things,  as  the  inftituted  rites  of  worfhip 
by  God  himfelf.  Moreover  they  were  very" 
F  2  exact 


(  68) 

VOL.  exact  in  tithing  mint,  rue,  and  all  manner  of  herbs,. 
I.       while  in  the  mean  time  they  pajjed  over  judgement 

^^v  and  the  love  of  G  o  d  r.  What  a  ftrange  over- 
fight  was  this !  that  the  Pharifees,  thofe  devout 
men,  thofe  zealous  pretenders  to  the  greatefl 
ftrictnefs  in  the  obfervance  of  the  law  of  God, 
as  well  as  to  the  profoundeft  knowledge  of  it, 
even  beyond  all  other  men,  mould  be  guilty  of 
fuch  an  overfight  as  to  pafs  over  the  fum  and 
fubitance  of  it,  to  wit,  the  love  of  God!  And 
yet  our  Saviour  fpeaks  of  it  as  their  common 
character.  If  then  the  Pharifees,  thofe  knowing 
and  flricl  men,  as  they  would  be  thought  to  be, 
were  in  fuch  an  error  as  this  fo  commonly,'  we 
may  well  conclude  that  the  fpirits  of  men  are  ge- 
nerally prone  to  acquiefce  in  the  mere  externals 
of  religion,  and  to  take  up  with  the  outfide  there- 
of without  ever  going  any  further.  They  think 
their  cafe  is  well  enough  with  God  if  now  and 
then  they  bow  the  knee,  compliment  him  in  duty, 
and  put  on  fome  face  and  fhew  of  devotion  ; 
while  in  the  mean  time  the  love  of  God  is  an  un- 
thought-of  thing.  So  that  how  many  muft  fay, 
if  they  would  fpeak  as  their  cafe  truly  is,  cc  I 
"  never  thought  that  the  love  of  God  mult  go 
"  into  my  worfhip."  Since  then  the  pronenefs 
of  mankind  to  acquiefce  in  a  fair  and  civil  deport- 
ment, and  in  the  mere  formalities  of  religion  pro- 
ceeds from  one  common,  fixed  caufe,  to  wit,  the 
want  of  this  divine  principle  of  love,  it  is  necef- 
fary  that  we  confider  the  matter,  left  we  our  felves 
be  thus  dreadfully  impofed  upon. 

And 
c  Luke  xi.  42. 


(  69  ) 

And  now  to  conclude  this  firfl:  part  of  ourSER  m. 
fubject,  it  appears  that   temptations  to  atheifm     W 
muff,  needs  find  great  advantages  in  the  temper 
of  men*s  fpirits,  while  they  are  fo  depreffed  and 
overborne  by  fenfe.     For  its  effence,  particularly 
of  practical  atheifm,  confifts  in  the  alienation  of 
the  heart  from  God.     And  how  eafy  a  ftep  is  it 
from  hence  to  fpeculative  atheifm,  when  a  man 
has  lived  fo  long  without  God*  in  the  zvorld* ! 
For  if  he  does  not  love  God   whom  he  hath  not 
feen,  for  the  fame  reafon  he  will  not  fear  him  > 
neither  hope,  nor  rejoice  in  him  as  his  chief  good. 
How  obvious  is  it  for   fuch  a  man  to  entertain 
fuch  a  thought  as  this  ?    "  Is  it  not  as  good  to 
••*  fay,  there  is  no  God,  or  I  will  own  none;  as 
"  to  fay  there  is  no  one  that  I  will  love  or  fear, 
"  nor  any  one  with   the  thoughts  of  whom  my 
*'  heart  is  at  any  time  affected  ?" 

Let  us  therefore  hence  take  occafion  to  ad- 
mire the  patience,  and  much  more  the  bounty  of 
God  towards  his  revolted  creatures  in  this  world. 
How  wonderful  is  it  that  he  fpares  and  maintains 
them  alfo  !  that  he  mould  make  conftant  provi- 
fion  for  fuch  as  put  the  higheft  affronts  and  indig- 
nities upon  him,  by  loving  and  prefening  his  own 
duff,  before  him  who  formed  it  into  what  it  is ; 
by  exalting  the  work  of  his  hands  above  him  ; 
and  finally,  by  profufely  beftowing  their  affec- 
tions on  the  creature,  but  none  upon  God  the 
great  Creator  of  all  !  Do  not  we  think  this  is  a 
thing  not  to  be  indured  ?  and  do  not  we  wonder 
that  it  is  actually  indured  r  and  that  men  are  per- 
F  3  mitted 

*  cNsot,  the  Apcftle's  phrafe  is.        s  Eph.  u.  12. 


(70)  ^ 
VOL.  mitted  from  age  to  age  to  continue  in  this  courfe, 
I.  and  are  fuffered  by  vengeance  to  live,  when  the 
whole  bufinefs  of  their  lives  is  to  exprefs  how  much 
more  they  value  defpicable  nothings,  creatures 
like  themfelves,  than  the  great,  the  bleffed,  and 
glorious  Lord  of  heaven  and  earth!  Certainly 
it  fhould  be  often  our  bufinefs  to  fet  ourfelves  to 
admire  the  fparing  and  fuftaining  mercy  which 
God  exercifeth  towards  this  world,  while  this  is 
the  Hate  of  things  between  him  and  apoftate  men. 


SERM. 


(7'  ) 

SERMON    V. 

Preached  .September  20,   1676. 

1  JOHN  iv.  20. 

—  He  that  lovetb  not  his  Brother •,  whom  he 
hath fe en ;  how  can  he  love  God,  whom  he 
hath  not  feen  ? 


'E  have  hitherto  been  fliewing  you 
from  thefe  words,  That  men  are 
lefs  apt  to  love  God  than  one  an- 
other, principally  for  this  reafon,  becaufe  God 
is  not  the  object  of  fight  as  men  are.  We  are 
now  to  go  on  to  the 

Second  thing  obferved  from  them,  namely, 
That  we  "are  moft  indifpenfibly  obliged  to  the 
exercife  of  this  duty  though  we  fee  him  not, 
and  therefore  notwithstanding  this  excufe,  it  is  a 
moft  intolerable  thing  not  to  love  Go  d. 

This  hath  its  manifefl  ground  in  the  text, 
and  doth  fundamentally  belong  to  the  Apoftle's 
reafoning  in  this  place.  For  the  argument  or 
medium  which  he  reafons  from  is  this,  that  if 
we  do  not  love  our  brother  whom  we  have  feen, 
then  we  cannot  fo  much  as  love  God  whom  we 
F  4  have 


(70 

have  not  feen.  By  which  he  endeavours  to  re- 
prefent  how  grievous  a  thing  it  would  be,  if 
Chriftians  mould  continue  in  a  iTiiitual  neglect  or 
one  another.  Now  all  this  would  fall  to  the 
ground,  and  fignify  nothing,  if  they  were  difen- 
gaged  from  loving  God  upon  the  account  of 
his  invifibility.  But  the  Apoftle  takes  it  for 
granted,  that  all  men  muft  efteem  it  a  moft  hor- 
rid thing  to  be  convicted  of  not  loving  G  o  d  i 
otherwife  his  argument  would  be  altogether  to  no 
purpofe.  For  it  might  have  been  replied  to 
him,  "  Though  we  be  convicted  of  this,  that 
'■  we  do  not  love  God,  in  as  much  as  we  do 
*'  not  love  one  another,  yet  what  is  the  inconve- 
*'  nience  of  fuch  a  neglect  ?  We  grant  the  whole", 
*'  but  what  are  the  ill  confequences  that  follow 
*'  upon  it?"  Now  the  Apoftie  doubts  not  but 
they  would  fee  the  confequences,  and  that  every 
man  muft  needs  take  it  to  be  an  intolerably  hate- 
ful thing  to  pafs  for  one  that  is  no  lover  of  God, 
This  therefore  is  fuppofed  by  the  Apoftie  as  a 
fundamental  circumftance  in  his  difcourfe,  That 
not  to  love  God,  though  we  fee  him  not,  is  a 
moft  horrid  hateful  thing,  as  well  as  abfolutely 
inexcufable. 

Now  as  this  is  plainly  to  be  collected,  fo  it  is 
very  necefTary  to  be  infilled  upon.  For  as  it  is 
apparent,  that  as  men  commonly  do  not  love 
God,  or  at  lear£  are  lefs  difpofed  to  it,  became 
they  fee  him  not ;  fo  they  are  very  apt  to  excufe 
and  exempt  themfelves  from  guilt  upon  this  ac- 
count.    H  Why  fhould  I  look  upon  it,  fays  one, 

"  a 


(73  ) 

U  as  fo  abominable  a  thing  not  to  live  in  the  S  e  r  m. 
"  exercife  oflove  to  God  ?  He  is  out  of  fight,      V. 
"  fure  he  expects  no  fuch  thing  from  us  who 
"  cannot  fee  him,  and  who   live  at  fo  great  a 

"  diftance  from  him  I" What  multitudes  are 

there  who  can  wear  out  the  whole  time  of  life, 
and  never  charge  themfelves  with  any  fault  all 
their  days  for  not  having  lived  in  the  love  of 
God  ?  As  if  the  old  heatheniih  maxim  was  their 
fettled  notion  *,  "  We  have  nothing  to  do  with 
"  what  is  fo  far  above  us." 

And  befides,  this  is  not  only  the  latent  fenfe 
of  mod,  or  that  which  lies  clofely  wrapt  up  even 
in  the  very  inwards  of  their  fouls,  to  wit,  that 
they  have  little  to  do  with  God,  and  need  not 
concern  themfelves  about  him  ;  but  it  is  aifo  what 
many  have  the  confidence  to  fpeak  out,  and  to 
declare  in  plain  exprefs  words.  It  is  very  noto- 
rious that  there  are  fundry  perfons  in  the  world, 
not  of  one  denomination  or  party  only  among 
the  profeffors  of  the  Chriftian  name,  who  are  not 
afraid  to  avow  this  very  fenfe.  Thofe  who  have 
made  it  their  concern  to  look  into  the  doctrines 
that  have  been  handed  about  in  the  Chriftian 
world,  do  well  know  whofe  cafuiftical  divinity 
this  is,  " That  we  are  not  obliged  to  love  God, 
"  unlefs  it  be  once  or  twice  a  year."  Or  as 
fome  have  prefumed  to  fay,  "  If  it  be  only  once 
w  in  a  man's  life-time  it  may  ferve  the  turn," 
as  a  worthy  perf>n,  now  removed  from  us,  hath 
largely  Jhewn  j    as   alio  what    the    morals  and 

practical 

*  Qua  fupra  nos,  nihil  adnos. 


(74) 

VOL,  practical  divinity  of  that  fort  of  men  are.  And 
*•  another*  of  quite  a  different  ftrain,  who  hath 
difciples  more  than  a  good  many  in  our  time, 
in  his  difcourfe  of  the  human  nature,  would  flily 
infinuate,  that  we  are  not  obliged  at  all  to  formal 
direct  acts  of  love  to  God,  from  this  very  paf- 
fage  of  Scripture  in  the  next  chapter  of  this  E- 
piftle,  This  is  the  love  of  God,  that  we  keep  his 
commandments*.  As  if  becaufe  the  Apoftle 
would  there  include  all  the  external  effects  vir- 
tually in  the  principle,  it  was  therefore  fit  to  ex^ 
elude  the  principle  it  felf  by  the  external  effects. 
Nor  indeed  was  there  ever  any  time  or  age  where- 
in the  heart  and  life  of  practical  religion  and 
godlinefs  were  fo  openly  itruck  at,  as  in  our 
days,  by  the  perverfe  notions  of  fome,  and  the 
fcorns  of  others  :  as  if  it  was  thought  a  very 
feafible  thing  to  jeer  religion  out  of  the  world  j 
and  that  men  ought  to  be  afhamed  to  profefs 
love  to  God,  becaufe  they  can  have  the  impu- 
dence, and  be  fo  daring  as  to  laugh  at  this  and 
fuch  like  things. 

We  are  therefore  fo  much  the  more  concerned 
to  beflir  our  felves,  and  to  look  more  narrowly 
into  the  very  grounds  and  bottom  of  our  own 
practice  in  the  ways  of  religion.  We  are  to  con- 
sider whether  indeed  we  have  a  reafon  to  oblige 
us  to  be  godly,  yea  or  no  •,  and  efpecially  is  it 
incumbent  upon  us  to  defend  this  great  principle 
and  fummary  of  all  godlinefs,  the  love  of 
God.  For  certainly  if  we  muft  yield  to  the  ex- 
tinction 

*  Hobbes.        a  1  John  v.  3t 


(75) 

tinc"tion  of  this  principle,  if  a  love  toGoD  may  S  e  r  m 
be  banifhed  from  among  us,  we  turn  all  our  reli-  V. 
gion  into  nothing  eKey  but  a  mere  piece  of  pa- 
geantry. How  vain  and  foolifh,  how  abfurd 
and  ridiculous  things  were  the  forms  of  religion, 
which  we  keep  up  from  time  to  time,  fuppofing 
this  great  radical  principle  was  to  have  no  place 
nor  exercife  among  us !  To  come  together,  and 
make  a  fhew  of  devotion  to  him  whom  we  do 
not  love,  nor  think  our  felves  obliged  to  love,  is 
nothing  but  inconfiftency  and  contradiction.  And 
thofe  who  come  on  fuch  terms,  as  oft  as  they 
undertake  to  worfhip  God,  muft  needs  offer 
nothing  but  the  facrifices  of  fools.  But  it  is  our 
bufinefs  to  defend  this  principle  ;  to  vindicate  it 
againft  every  thing  that  can  be  alledged  againft 
it  by  thofe  who  would  excufe  themfelves  from  the 
obligation  to  this  duty,  from  their  not  feeing 
God. 

And  that  we  may  the  more  fitly  profecute  the 
prefent  defign,  we  mall  endeavour  to  do  thefe 
two  things. 

I.  To  fhew  the  vanity  and  impertinence  of 
this  excufe  for  not  loying  God,  to  wit,  our  not 
feeing  him. 

II.  To  demonftrate  the  intolerable  heinoufnefs 
of  this  fin  nothwithftanding,  and  to  fhew  its  hor- 
rid nature  though  God  is  not  vjfible  to  us. 
Becaufe  perfons  are  apt  upon  this  ground  or  reafon 
either  totally  to  excufe  themfelves,  as  if  there  were 
no  iniquity  at  all  in  it ;  as  there  are  multitudes  of 

people 


(7M 

VOL.  people  who  can  pafs  over  their  days  one  after  an- 
!•  other,  without  any  emotion  of  heart  to  love  to- 
wards God  at  all :  or  elfe  becaufe  if  they  can- 
not obtain  of  themfelves  againft  the  clearer!:  light 
to  believe  it  is  no  fin  ;  yet  they  would  fain  have 
it  to  be  only  a  peccadillo,  or  a  very  little  one. 
**  God,  fay  they,  cannot  expect  much  love 
**  from  thofe,  who  cannot  fee  him !  or  that  fuck 
*'  beings  to  whom  he  is  invifible  mould  mind 
"  him  much,  or  concern  themfelves  with  him 
*'  from  day  to  day!  "  Therefore,  I  fay,  we  mall 
endeavour  both  to  fhew,  how  mod  impertinently 
this  is  alledged  as  an  excufe  for  not  loving  God, 
or  how  unreafonable  it  is  to  infer  from  his  invi- 
fibility,  that  we  are  under  no  fuch  obligation  : 
and  after  that,  to  reprefent  to  you  the  hateful  na- 
ture of  the  fin  ;  or  to  fhew,  that  if  we  love  not 
God,  it  is  not  only  a  fin  notwithftanding  this 
pretence,  but  a  moft  prodigious  and  horrid  one 
too. 

I.  That  we  may  evince  to  you  the  vanity 
of  this  excufe,  or  the  impertinency  of  alledging 
that  we  are  not  obliged  to  love  God,  becaufe 
we  fee  him  not,  there  are  thefe  two  things  that 
we  charge  this  excufe  with,  and  ihall  labour  to 
make  out  concerning  it ;  to  wit,  that  it  is  both 
invalid,  and  abfurd.  It  is  invalid,  becaufe  it  hath 
nothing  in  it  which  a  valid  excufe  ought  to  have. 
And  it  is  monftroufly  abfurd,  and  draws  moft 
intolerable  ill  confequences  after  it,  if  fuch  an  ex- 
cufe ihould  be  admitted  in  fuch  a  cafe. 

1*1 


(  77  ) 

t.  IShall  fhew  the  infufficiency  of  this  ex-  S  e  r  m. 
cufe,  or  that  it  is  vain  and  hath  nothing  in  it  V. 
which  a  valid  excufe  fhould  have.  "  We  do 
"  not  fee  God,  therefore  we  are  not  concerned 
"  to  love  him."  This  will  eafily  be  made  out  to 
you  thus.  Whenever  any  thing  is  charged  upon  us 
by  a  law,  and  the  exception  lies  not  againfl  the 
authority  of  the  lawgiver,  but  only  the  matter 
of  the  Jaw  as  applied  to  us,  no  excufe  can  be 
valid  in  that  cafe,  but  where  the  matter  brought 
in  excufe  mail  be  able  to  prove  one  of  thefe  two 
things :  either  that  what  is  injoined,  is  in  it  felf 
impoffible  to  us,  or  at  lead  that  it  is  unfit  and 
unreafonable  to  be  expected  from  us.  But  our 
not  feeing  God  can  never  infer  either  of  thefe. 
It  neither  renders  our  loving  him  impoffible ; 
nor  unfit  and  unreafonable,  fuppofing  it  to  be 
poflible. 

(i.)  Our  not  feeing  God  doth  not  render 
our  loving  him  impoffible.  This  it  is  needful  for 
us  rightly  to  underftand  before  we  proceed  any 
Further.  The  thing  that  we  intend  to  make  out 
to  you  is,  not  that  it  is  poffible  to  us  to  love 
God  by  our  own  natural  power.  You  have 
heard  already  enough  to  the  contrary.  He  can 
never  be  truly  loved  by  us,  till  the  fpirit  of  love 
is  given  us ;  which  is  alfo  at  the  fame  time  a  fpi- 
rit of  power,  and  of  a  found  mind.  'Till  then, 
I  fay,  it  is  impoffible  that  any  fhould  love  God. 
But  when  he  implants  this  principle  in  us,  he 
doth  not  therefore  render  himfelf  vifible  to  our 
bodily  eye,  which  is  the  feeing  here  meant ;  for 

we 


(7«) 

V  O  L.  We  mud  underftand  the  word  in  the  fame  fenfc 

L_  . ln  k°tn  Parts  °f  c^e  text#  All  that  we  have  to 
evince  then  is,  that  our  not  feeing  God  as  we 
do  our  brother,  does  not  make  it  impoffible  for 
us  to  love  him.  So  that  our  prefent  inquiry  is 
not  concerning  the  power,  that  gives  the  prin- 
ciple of  love ;  but  only  concerning  the  means 
that  fhould  be  made  ufe  of,  in  order  to  the  be- 
getting or  planting  that  principle.  Which  being 
underflood,  the  feveral  confiderations  following 
will  plainly  evince  to  us,  that  our  not  feeing 
God  doth  not  render  it  impoffible  for  us  to  love 
him. 

ift.  Consider  that  the  fight  of  our  eye  is 
not  the  immediate  caufe,  or  inducement  of  love 
to  any  thing,  but  only  a  means  to  beget  an  ap- 
prehenfion  in  our  minds  of  the  lovelinefs  of  the 
object  And  then  it  is,  that  is,  upon  the  percep* 
tion  of  this  lovelinefs,  that  we  are  brought  to 
love  the  object  it  felf.  For  after  the  fight  of  the 
eye  there  muft  pafs  in  the  mind  an  act  of  the 
judgement  upon  the  object,  before  we  can  be 
brought  to  love  it ;  otherwife  we  fhould  love  or 
hate  every  thing  that  we  fee  promifcuoufly,  an'd 
not  diftinguifh  objects  of  love  from  objects  of 
hatred.  It  is  only  the  apprehenfion  of  the  mind, 
even  in  reference  to  objects  of  fight,  that  brings  us 
to  love  them.  If  there  be  any  other  means  of 
begetting  an  apprehenfion  in  our  mind  concern- 
ing fuch  and  fuch  objects,  that  they  are  lovely 
and  fit  to  be  loved,  it  is  not  necefiary  that  we 
mould  fee  them  with  our  eyes.     To  this  we  add, 

2dfyi 


(79  ) 

idly.  There  are  other  fufficient  means  toSERM. 
poffefs  our  minds  with  an  apprehenfion  of  the 
Jovelinefs  of  an  object,  and  more  efpecially  thofe 
objects  that  are  never  liable  to  the  fight  of  our 
eye.  We  do  not  need  to  infift  much  on  fo  plain 
a  cafe.  It  is  plain  that  there  are  fundry  ways, 
by  which  the  apprehenfion  of  the  lovelinefs  even 
of  an  invifible  object,  may  come  to  have  place  in 
us  ;  invifible  at  leaft  fo  far  as  to  be  out  of  the 
reach  of  our  eye.     To  be  a  little  particular  here : 

There  is,  for  inftance,  with  refpect.  to  the 
unfeen  God  naturally  a  divine  impreflion  upon 
the  minds  of  men,  by  which,  when  they  are  put 
upon  reflection,  they  muft  needs  own  that  he  is 
not  only  a  lovely,  but  the  molt  lovely  and  amiable 
object,  and  has  the  bed  right  to  claim  their  love. 
Whofoever  they  are  that  do  acknowledge  a 
God*,  muft  alfo  read  fuch  attributes  and  pro- 
perties of  the  being  of  Go  d  ingraven  there,  im- 
porting that  he  is  the  firft  and  fupreme  object  of 
our  love.  No  one  that  acknowledgeth  a  God 
but  prefently  acknowledgeth  too,  that  he  is  good  ; 
that  he  is  true  •,  that  he  is  holy  •,  that  he  is  wife  ; 
and  the  like.  And  then  his  own  heart  muft  tell 
him,  whether  he  will  or  no,  that  he  ought  to  be 
loved  above  all. 

Again, 


*  A  s  Epicurus  himfelf  confefleth  this  to  be  a  proleptick 
notion,  that  prevents  every  man's  reafon,  fo  as  that  he  needs 
not  argue  the  matter  with  himfelf,  but,  if  he  will  but  read 
what  is  written  in  his  own  foul,  muft  read  That  there 
is  a  God.  "  See  more  of  this  in  the  Author's  Living 
Temple,   p.  15.  folio." 


(8o) 

Again,  our  own  reafonings  from  the  manifeft 
vifible  effects  and  characters  of  divine  wifdom, 
and  power,  and  goodnefs,  that  are  to  be  feen 
every  where,  may  alfo  beget  an  apprehenfion  or 
judgement  in  us  that  he  mould  and  ought  to  be 
loved.  Do  we  live  in  a  world  full  of  the  divine 
glory,  that  arrayeth  and  cloatheth  every  thing 
we  can  caft  our  eyes  upon  ;  and  do  we  want 
ground  to  perceive,  that  this  is  the  lovely  ob- 
ject that  ought  to  captivate  all  hearts,  and  draw 
into  a  clofure  with  it  felt  the  will  of  every  intel- 
ligent creature  ?     Moreover, 

The  exprefs  teftimony  of  the  Gofpel  is  ano- 
ther means  more  apt  ftill  to  beget  this  appre- 
henfion within  us,  that  God  is  one  we  fhould 
love,  and  whofe  excellencies  do  every  way  intitle 
him,  with  a  moft  indifputable  right,  to  the 
higheft  degree  and  fupremacy  of  our  love.  No 
man  hath  feen  God  at  any  time  b.  What  then  ? 
Is  it  therefore  impolTible  that  he  fhould  be  loved  ? 
Hath  not  his  only  begotten  fon,  who  was  in  the 
bofom  of  the  father,  declared  or  revealed  him  1 
Surely  he  hath  made  fuch  a  declaration  of  him, 
given  fuch  a  profpect  and  view  of  him  to  the 
world,  as  that  every  one  who  will  believe  a  Go  d, 
and  receive  his  report,  mull  confefs  him  to  be 
the  moft  amiable  and  excellent  being.  Here  all 
hearts  ought  to  meet  and  unite  ;  and  this  ought 
to  bt  the  univerfal  centre  of  love.  He  is  in  Chrift 
reconciling  the  world  to  himfelfc  ;  giving  man- 
kind a  lovely  profped  of  himfelf.     And  in  him, 

who 

fc  John  i.  18.        c  Eph.  I.  17, 


(  81  ) 

who  is  Emanuel,  God  with  us,  he  is  ready  Serm. 
to  communicate  himfelf,  and  to  draw  fouls  into 
union  with  him,  and  to  a  participation  of  his 
own  likenefs  and  felicity.  Who  then  is  there 
but  muft  acknowledge,  that  upon  this  reprefen- 
tation  he  lays  a  juft  claim  to  our  higheft  love  ? 
Finally, 

There  is  alfo  the  inward  revelation  of  the 
Holy  Ghoft,  by  which  the  want  of  feeing  God 
is  abundantly  fupplied.  It  is  true,  this  fpirit  of 
wifdom  and  revelation,  by  which  we  come  to  the 
practical  knowledge  of  God  fo  as  to  love  him, 
is  but  the  portion  of  a  few.  But  it  is  in  the  mean 
time  the  great  fault  and  wickednefs  of  every  one 
who  feeks  it  not,  values  it  not,  and  makes  if  not 
his  bufinefs,  with  an  earneft  and  reillefs  impor- 
tunity to  fue  for  it  till  it  is  obtained.  God  hath 
given  no  man  any  caufe  to  defpair  -,  but  if  he 
feeks  that  Spirit,  by  which  he  may  be  fo  known 
as  to  be  certainly  loved,  he  hath  given  him 
ground  to  hope  that  he  fhall  have  that  knowledge 
of  him,  which  mall  be  efficacious  of  that  love. 
God  has  given  no  ground  to  any  to  defpai*',  or 
fear  that  they  fhall  leek  in  vain  ;  but  as  our  Sa- 
viour fays  in  this  very  cafe,  If  they  feek  they 
fhall  find,  for  he  is  more  ready  to  give  the  Holy 
Spirit,  than  -parents  are  to  give  bread  rather  than 
a  Jlone  to  their  children  d.  And  now  that  there 
are  fo  many  ways  for  conveying  the  apprehenfion 
into  the  mind,  which  is  to  be  the  immediate  pa- 
rent of  love,  to  wit,  that  this  object  is  molt  ami- 

Vol.  I.  G  able  i 

d  Matth.  vii.  7 ii. 


(    82    ) 

VOL.  able  ;  it  is  moft  evident,  that  the  not  feeing  God, 
doth  not  render  it  impoffible  for  him  to  be  loved. 
And  we  may  further  confider  to  this  purpofe, 

%dfy,  That  in  fundry  cafes  befides,  other 
means  than  fight,  do  fuffice  to  convey  fuch  ap- 
prehenfions  into  the  mind,  as  to  excite  and  raife 
proportionable  affections  in  the  foul.  Then  why 
mould  it  not  be  fo  in  this  cafe  ?  For  what  can 
any  man  fay  why  he  ought  not  to  be  moved  by 
fuch  apprehenfions  concerning  God,  as  are  by 
other  means  brought  into  his  mind  than  by  fight  ? 
What!  do  you  love  nothing?  do  you  never  find 
your  hearts  taken  with  any  thing  but  that  which 
your  eyes  have  feen?  Is  it  an  impoifible  thing,  or 
what  your  ears  never  heard  of,  for  a  perfon 
to  love  only  upon  report,  as  being  informed  of 
fuch  and  fuch  excellencies  and  perfections  in  the 
object  ?  Have  not  many  been  taken  with  the  de- 
fcription  of  a  country  they  have  not  feen  ?  Or 
do  we  think  it  impoffible  for  a  blind  man  to  love 
his  children,  his  wife,  his  friend  ?  Do  we  imagine 
that  fuch  perfons,  becaufe  they  can  fee  nothing, 
can  therefore  love  nothing?  Do  you  not  love  your 
life?  You  cannot  fee  that,  bv  only  in  the  effects  j 
and  in  the  effects  alfo  you  may  fee  the  bleffed 
God  himfelf,  who  is  the  life  of  your  life.  And 
who  can  deny,  that  they  have  notions  in  their 
own  minds  of  things  that  are  altogether  unliable 
to  fight ;  which,  if  they  will  but  afk  themfelves 
the  queftion,  they  mud  acknowledge  to  be  lovely, 
and  which  many  are  actually  brought  to  love. 
For  inftance  :  the  notions  of  truth ;  the  abflract 

ideas 


(  »3  ) 

ideas  of  this,  and  that,  and  the  other  virtue ;  S  e  r  m. 
things  that  are  never  difcoverable  by  the  eye  •,  _  Y* 
who  that  confiders,  but  muft  acknowledge  a  love- 
linefs  in  them  ?  And  how  many  in  fact  are  brought 
into  a  real  and  hearty  love  with  fuch  fair  and  or- 
derly contextures  of  truth,  when  they  fee  things 
do  well  cohere  and  hang  together  ?  The  ideas  of 
juftice,  fortitude,  humility,  patience,  temperance  ; 
how  many  are  there  that  do  really  love  and  ad- 
mire thefe  virtues,  though  they  only  perceive 
the  beauty  and  ufefulnefs  of  them  by  the  mind, 
and  in  their  effects  ? 

So  then  it  is  no  impoflible  thing  that  there 
may  be  that  apprehenfion  in  the  mind  concern- 
ing God,  upon  which  he  fhall  be  confeffed  to  be 
lovely,  and  that  he  ought  to  be  loved  though  he 
is  never  to  be  feen.  The  cafe  is  the  fame  as  to 
other  affections,  and  there  is  a  parity  of  reafon 
between  them.  If  it  was  impoflible  to  love  any 
thing  but  what  one  fees,  we  are  proportionably 
incapable  of  fearing,  hating,  or  admiring  any 
thing  but  what  we  fee.  But  let  any  one  afk 
himfelf  the  queftion,  whether  he  is  not  many 
times  offended  at  the  mention  of  things  he  doth 
not  fee  :  and  whether  his  heart  is  not  really  afraid 
of  things  as  yet  invifible  ;  or  whether  he  hath  not 
been  many  times  raifed  into  an  admiration  of 
fundry  things,  of  which  he  has  only  heard  the 
report.     And  again,  I  add  in  the  next  place, 

4//&/V,  That    many  perlbns    have    lived  in 

this  world  in  bodies  of  fleih  as  we  do,  exercifing 

a  holy  love   to  Go  d,  notwithstanding  they  never 

G  2  faw 


(84) 

V  O  L.  faw  him.  Therefore  it  is  no  impoflible  thing  ; 
I.  for  what  has  been,  may  be,  according  to  the  old 
maxim  *.  Do  we  think  that  there  have  been 
no  lovers  of  God  in  the  world,  who  have  lived 
in  bodies  and  depended  on  fenfe  as  we  do  ? 
God  knows  there  have  been  but  few,  in  any 
time  or  age  of  the  world  ;  yet  have  there  not  been 
fome  who  have  loved  him,  and  have  not  loved 
their  lives  unto  the  death  for  his  fake  ?  What 
profeffions  of  love,  what  raptures  of  phrafe  and 
exprefllon  do  we  find  many  times  in  Scripture 
from  thofe  whofe  hearts  were  full  of,  and  over- 
flowed with  love  ?  When  the  fire  burned  within, 
it  could  not  be  withheld  from  flaming  out.  I 
will  love  thee,  O  Lord,  my  firength,  fays  Da- 
vid ;  and  again,  I  love  /^Lor  d,  that  is  from 
my  very  bowels,  becau/e  he  hath  heard  my  voice 
and  my  /applications*.  How  full  are  the  Pfalms 
of  thefe  exprefllons !  and  we  mud  fuppofe  the 
Pfalmift  to  be  full  of  an  anfwerable  fenfe.  As  the 
hart  panteth  /or  the  water  brooks,  /o  panteth  my 
foul  after  theey  O  G  o  d  f  /  My  foul  /ainteth  /or 
God,  /or  the  living  God-,  when  /hall  I  come 
and  appear  be/ore  God?  How  amiable  are  thy 
tabernacles,  OLord  0/  Hcfis  *  ?  One  thing  have 
I  defored  0/  the  Lord,  that  will  I  foek  a/ter\ 
that  I  may  dwell  in  the  hou/e  0/  the  Lord  all  the 
days  0/  my  li/e,  to  behold  the  beauty  0/  the  Lord, 
and  to  enquire  in  his  temple  h.     For  whom  have  I 

in 

*  £hwd  fieri  potuit,  poteji. 

e    Pf.XVIlj.    I.    CXVI.    1.         f  XLII.     1,2.        8    LXXXIV.   I. 

^  xxvi  1.  4. 


(  8*  ) 

in  heaven  but  thee  ?  and  there  is  Hone  upon  earth  Se  r  m. 
that  I  defire  befiaes  thee  \  V. 

Su  c  h  expreffions  as  thefe  verbal  ones,  and 
fome  fignificantly  real  actions  and  fufferings  on 
the  account  of  love  to  God,  will  not  fuffer  us  to 
doubt  but  that  there  have  been  true  lovers  of 
God,  whatever  there  are  in  our  days.  And  it 
is  to  be  hoped,  that  there  are  fome  even  now. 
However  it  is  to  be  feared,  that  there  are  per- 
fons  in  the  world  who  are  heartily  grieved,  and 
vexed  at  the  very  heart,  that  there  mould  be 
fuch  exprefTions  as  thefe  now  mentioned,  in  thofe 
writings  which  they  think  it  convenient  to  ac- 
knowledge as  divine.  For  if  they  did  not  think 
thus,  how  loudly  and  clamoroufly  would  David 
and  thofe  who  fpeak  fuch  words,  have  been  cried 
out  upon  •,  and  perhaps  be  charged  with  being 
fanaticks  and  enthufiafts,  as  much  as  any  in  our 
days ! 

And  that  an  unfeen  God  mould  be  loved, 
and  an  unfeen  Chrift,  who  is  alfo  out  of  fight,  is 
fpoken  of  in  Scripture  not  only  as  the  true  cha- 
racter, but  the  high  glory  of  Chriftian  believers. 
Whom  having  not  feen>  fays  St.  Peter,  ye  love  ;  in 
whom  though  now  ye  fee  him  not^  yet  believing  ye 
rejoice  with  joy  unfpeakable  and  full  of  glory  k. 
This  is  not  barely  affirmed,  concerning  thefe  pri- 
mitive Chriftians,  but  fpoken  of  them  as  their 
high  praife  and  encomium  ;  as  being  a  difcovery 
of  the  refinednefs,  excellency,  and  greatnefs  of 
their  fpirits,  who  could  fo  far  lift  up  themfelves 
G  3  above 

*  Pf.  i.xxin.  25.       k   1  Pet.  1.  8. 


(  86  ) 

VOL.  -above  fenfe  and  fenfible  things,  as  to  place  their 
*■  ^higheft  and  moil  vigorous  love  upon  an  unfeen 
object.  That  was  glorious  joy,  and  glorious  love, 
placed  upon  what  was  not  feen  •,  a  deferving  ob- 
ject, at  lealt  believed  to  be  fuch,  though  not 
feen. 

And  fo  it  is  we  know  that  the  bleffed  God 
becomes  vifible.  By  faith  Mofes  indured,  as 
feeing  him  who  is  inviftble  \  The  word  of  God 
is  a  reprefentation  of  himfdJf,  and  makes  report 
of  all  the  glorious  excellencies  belonging  to  him. 
Among  the  reft  this  is  his  peculiar  and  diftin- 
guifhing  attribute,  that  be  cannot  lye m.  His 
truth  is  one  of  thole  excellencies  ;  therefore  it  is 
impoffible  that  he  fhouid  mifreprefent  himfelf, 
or  fay  that  he  is  other  than  he  is.  For,  as  the 
Apoftle  fays,  what  man  knoweth  the  things  of  a 
man,  fave  the  fpirit  of  man  which  is  in  him  ? 
Even  fo  the  things  of  God  knoweth  no  man,  but 
the  fpirit  of  G  o  d  n.  He  fure  can  bet  tell 
what  an  excellent  and  glorious  Being  he  is,  and 
as  he  has  to!d  us  he  is  fuch  a  one  (which  it  was 
impoffible  he  mould  do  if  he  was  not  really 
poffeffed  of  thole  excellencies)  then  there  is  all 
the  reafon  in  the  world  to  acknowledge,  that  he 
ought  to  be  loved  infinitely  above  all.  And  this 
hath  been  the  fenfe  of  many,  whole  practice  alfo 
hath  been  anfwerable  to  it ;  who  have  been  in 
t:  is  world,  living  in  tabernacles  of  clay  and 
earth  as  we  do.  Therefore  it  follows,  that  it  is 
no  impoffible  thing  that  God  fliould  be  loved, 

though 

1  Heb.  xi.  27.       mHeb.  vi.18.      ni  Cor.  11.  u. 


(  87) 

though  he  be  not  feen.     And  fuppofing   it  not Serm. 
impoffible,  then  *  • 

I  n  the  next  place  it  is  eafy  to  be  proved  alfo, 
that  it  is  not  unfit  to  love  God,  for  that  reafon. 
Sundry  fuggeftions  might  be  ufed  to  enforce  this, 
and  afterwards  the  abfurdities  of  thisexcufe  might 
alfo  be  brought  in  view.  Indeed  I  have  had  it 
mod  in  my  eye,  to  expofe  this  abiiird  principle, 
that  men  have  no  need  to  concern  themfelves  with 
things  unfeen  *,  I  would  fain,  I  fay,  drive  it  out 
of  the  world.  And  if  men  would  but  examine  it 
thoroughly,  it  would  appear  to  them  monftroufly 
abfurd.  To  do  this  therefore,  and  fet  it  before 
their  eyes,  would  be  worth  our  time,  and  mall  ac* 
cordingly  be  done  hereafter. 


G  4  SERM. 


(88  ) 

SERMON    VI. 

Preached  September  27,  1676. 

1  John    iv.   20. 

He  that  loveth  not  his  Brother ,   whom  he 

hath  feen  -,  how  can  he  love  God,  whom  he 
hath  not  feen  ? 


PON  the  latter  part  of  the  text  lies  the. 
main  weight  of  the  difcourfe  we  have 
in  hand.  How  can  he  love  God, 
whom  he  hath  not  feen  ?  la  which  it  is  plainly 
implied,  that  we  are  still  perpetually  bound  to 
love  God,  notwithstanding  his  being  invifible. 
And  the  vehemence  of  the  Apostle's  expostula- 
tion here,  implies  it  to  be  a  moft  intolerable 
thing  not  to  do  fo.  And  therefore  we  have 
obferved, 

That  not  to  love  God  is  a  fin  moft  hor- 
rid and  heinous,  notwithstanding  the  excufe  that 
we  fee  him  not.     Here  we  propofed  in  the 

I.  Place  to  fhew  the  vanity  and  imper- 
tinence of  this  excufe  ;  and  then, 

II.  To  demonstrate  the  heinoufnefs  of  this  fin, 
and  its  horrid  nature. 


In 


(  «9  ) 

S  E  R  M. 

I  n  order  to  evince  the  impertinence  of  this  VI. 
excufe,  there  were  two  things  which  it  was  charg- 
ed with  ;  to  wit,  that  it  has  nothing  which  a 
valid  excufe  mould  have  ;  and  if  it  could  be  ad- 
mitted, it  would  draw  the  worft  confequences 
after  it. 

i.  It  is  inefficient,  as  we  have  obferved,  to 
alledge  this  as  an  excufe  for  not  loving  God, 
that  we  fee  him  not ;  becaufe  it  is  not  for  this 
reafon  impoflible,  nor  unfit,  that  God  fhould 
require  this  by  a  law  *.    i 

( i .)  It  is  not  impoflible.  For  the  fight  of 
our  eye  is  not  the  immediate  caufe  of  our  loving 
any  thing,  but  only  the  medium  by  which  the 
mind  difcerns  the  lovelinefs  of  the  object.  For 
there  are  other  means  befides  this  of  fight,  to 
poffefs  our  minds  with  the  love  of  certain  things. 
And  fince  there  are  fuch  in  the  prefent  cafe, which 
lead  us  to  the  love  of  God,  and  have  actually 
]ed  others  to  it,  it   is  therefore  poflibie   to  be 

done, 

*  Here  we  (hewed  that  if  any  thing  be  brought  in  excufe 
for  not  obeying  a  law,  and  the  exception  is  not  againft  the 
authority  of  the  lawgiver,  but  to  the  matter  of  the  law, 
that  which  is  alledged  as  a  valid  excufe,  muft  be  able  to 
evince  one  of  thefe  two  things  :  either  that  the  thing  injoined 
by  this  law,  is  impoffible  to  them  on  whom  it  is  injoined  ; 
or  that  at  leaft  though  poflibie,  yet  it  is  unfit,  and  therefore 
unreasonable  to  be  impofed.  Neither  of  which  will  be  ad- 
mitted. It  is  indeed  impoflible  to  men  confldered  under  the  . 
reigning  power  of  fin,  and  while  they  remain  fo.  It  is  fo 
only  by  a  compound  impoflibih'ty  ;  as  there  is  a  compound 
neceflky,  by  which  a  thing  is  faid  neceflarily  to  be,  while  it  is. 
But  to  love  God  though  we  fee  him  not,  is  not  a  Ample 
impoflibility  j  for  then  it  were  impoflible,  that  he  Ihould  be 
loved  by  any  one  at  all. 


(  9°  ) 

V  O  L.  done,  and  is  by  no  means  an  improper  thing  to 
I.       be  the  matter  of  a  law.     We  now  proceed 

(2.)  To  fhew  that  it  is  not  an  unreafonable 
law ;  or,  that  it  cannot  with  any  colour  be  pre- 
tended, that  it1  was  an  unfit  thing  that  God 
fhould  lay  a  law  upon  men,  dwelling  in  flefh  as 
we  do,  obliging  them  to  love  an  invifible  being. 
"We  fhall  here  firfl  examine  what  can  be  pretend- 
ed from  God's  invifibility,  to  make  it  unfit  to 
oblige  men  by  a  law  to  love  him.  And  then  lay 
down  fome  confiderations  to  evince,  that  it  is  moft 
reafonable  and  fit  that  men  fhould  notwithfland- 
ing  be  under  this  obligation. 

17?,  Let  us  examine  what  may  be  thought 
of  as  a  pretence  to  the  contrary,  or  alledged  againfb 
the  obligation  of  this  law.     Perhaps  fome  may 
object  againft  it  after  this  manner  :    "  That  ad- 
mitting what  hath  been  proved,   that  it  is  no 
impoflible  thing  that  God   fhould   be  loved 
by  men  who  fee  him  not ;    yet  it  doth  not 
therefore  follow  that  it  is  the  fit  matter  of  a 
law.     Many  things  are  poflible,  yet  very  un- 
fit to  be  injoined,  efpecially  thofe  things  which 
are  unfuitable  to  the  common  inclination  of  a 
people.     The  wifdom  of  law- givers  teacheth 
them  to   ftudy  the  temper  of  their  fubjects, 
and  to  fuit  their  laws  to  them  ;  and   it  would 
be  thought  very  unfit  and  improper  to  make 
"  laws,  that  fhould  crofs  the  common  genius  of 
the  people ;    and  to  urge  the  obfervance  of 
them.     But  now  the  dependence  that  we  have 
upon  fenfe,  cannot  but  infer  a  difinclination 

"  to 


(9'  ) 

"  to  the  love  of  fuch  things  as  fight  cannot Serm. 
"  reach,  nor  come  within  the  fphere  and  cog-  VI. 
"  nizance  of  our  fenfes.  To  apply  this  to  the 
"  prefent  cafe.  Every  man,  by  confuting  him- 
"  felf,  may  find  a  disinclination  in  his  own  heart 
"  to  the  exercife  of  love  to  Go d.  And  what !  " 
hereupon  may  the  fenfualift  fay,  "  muft  I  be 
"  obliged  to  a  perpetual  war  with  my  felf?  to 
"  run  counter  to  all  my  moil  natural  inclina- 
"  tions  ?  to  neglect  the  things  which  my  own 
"  eyes  tell  me  are  lovely  ;  and  labour  to  love  an 
"  invifible  Being,  of  whom  I  have  none  but 
"  cloudy  thoughts,  a  very  faint  and  fhadowy 
"  idea  ?  Who  can  imagine  that  I  mould  be  put 
"  into  this  fenfible  world,  with  fuch  fenfes  fuit- 
"  able  thereunto,  as  I  find  about  me  •,  and  that 
««  it  muft  be  expected  from  me  that  I  muft 
"  even  renounce  my  fenfes,  run  counter  to  my 
"  very  eyes,  abandon  the  things  which  fo  pre- 
"  fently  court  my  love,  and  tell  me  fo  feelingly 
"  that  they  are  delightful  ?  In  lhort,  that  I  muft 
"  retire  from  fubftantial  good  which  I  know,  to 
"  feek  after  what  appears  to  me  as  a  dark  ma- 
"  dow  ?  and  which  whether  there  be  any  thing 
"  fubftantial  in  it,  I  know  not  ? "  Thus  may 
the  man  devoted  to  fenfe  pretend  on  fuch  grounds, 
that  God  is  not  to  be  loved  by  fuch  as  we  who 
dwell  in  bodies  of  flefh,  and  have  fo  much  de- 
pendence upon  the  things  of  fenfe.  Well !  let 
us  examine  this  pretence  a  little,  and  fee  whe- 
ther there  is  any  thing  in  it  to  make  the  duty  of 
loving  God  unfit  to  be  impofed  upon  us  in  this 

our 


(92  ) 
VOL.  onr  prefent  ftate.     And  there  are  feveral  things 
I-       here  to  be  confidered  in  reference  to  this  matter. 
As, 

[i.]  If  we  would  have  this  inclination  to  fig- 
nify  any  thing  with  relation  to  the  fitnefs  or  un- 
fitness of  a  law  to  be  impofed  upon  us,  we  ought 
furely  to  examine  whether  that  inclination  be  good 
or  bad,  and  fo  judge.  But  can  there  be  a  worfe 
inclination  in  any  creature  than  to  difaffect  the 
Author  and  Original  of  its  own  being  ?  And  by 
how  much  the  ftronger  the  inclination  is  to  evil* 
by  fo  much  the  greater  is  the  wickednefs  likely  to 
prove.  For  do  not  we  think  every  one  more  wicked 
as  he  is  the  more  wickedly  inclined,  efpecially 
when  he  indulges  his  wicked  inclinations  ?  Doth 
not  his  evil  inclination,  I  fay,  when  indulged, 
add  to,  and  not  detract  from  his  wickednefs  ? 
If  one  be  found  to  have  killed  another,  the  great 
thing  inquired  into  is  the  inclination  indulged, 
the  intention  ;  whether  or  no  it  was  through  ma- 
lice prepenfe  ?  If  he  did  the  thing  without  the  de- 
fign  of  ill  to  the  party,  without  inclination  or 
propenfity  to  fuch  an  action,  he  is  looked  upon 
as  innocent.  An  unintended  fact  is  not  punifh- 
able  as  a  crime.  Therefore  to  alledge  inclina- 
tion in  this  cafe,  is  but  to  excufe  one  wickednefs 
by  another. 

[2.]  Consider  what  would  become  of 
this  world,  if  men  were  to  be  ruled  only  by  their 
own  inclination,  or  if  that  were  to  be  the  only 
rule  by  which  all  laws  relating  to  them  were  to 
be  meafured.  What  a  dreadful  ftate  would  you 
•  be 


(93  ) 

be  in,  if  it  was  permitted  to  any  man  to  rob,  Serm. 
murder,  rifle  away  your  goods  and  deftroy  your     VI. 
lives,  only  becaufe  he  is  inclined  to  it  ?    If  every 
one  might  take  from  you  what  he  would,   and 
do  any   imaginable   mifchief  to  you  or  yours, 
merely  becaufe  he  hath  a  mind  to  it ! 

And  whereas  the  difaffection  to  God  is  very 
common,  and    rooted  and  confirmed  in  men  by 
their  being  difufed  to  converfe  with  things  above 
the  reach  of  their  fenfes  (which  might  tend  to  in- 
vite their  hearts  and  attract  their  affections)  how 
horrid  a  thing  were  it  if  fuch  a  vicious  cuflom 
were  to  obtain  the  force  of  a  law !    or,  if  men 
were  to  be  allowed   to  do   fo  and  fo   wickedly, 
only  becaufe  they  have  been  wont  fo  to  do  !    If 
the  oftener  the  fwearer,  the  drunkard,  the  forni- 
cator, and   the  murderer,    have  indulged   their 
refpective  vices,  the  more  lawful  it  mould  be  for 
them  to  continue  fuch  practices  !    If  men,   in  a 
word,  mould  be  fo  far  a  law  to  themfelves,  as 
to  be  permitted  fo  dp  whatfoever  they  have  been 
ufed  to  do !  or,  as  Seneca  fays,  if  a  reafonable 
creature  mould  go  like  a  fheep,  not  the  way  he 
ought,  but    that  which   he  has   been   ufed   to ; 
what,  I  fay,  can  he  more  unreafonable  and  unfit 
than  this  ? 

[3.]  It  mud  be  confidered,  that  though  it  is 
the  wifdom  of  a  ruler  to  regard  the  inclinations 
of  a  people  in  making  laws,  yet  fure  there  muft 
be  a  diftinction  made  between  things  indifferent 
and  things  necelfary.  But  is  there  any  thing  of 
higher  and  more  abfolute  necefiity  than  the  lcve 

of 


(  94  ) 
VOL.  of  God,  though  we  fee  him  not  ?  Doth  not  our 
experience  tell  us,  that  we  ftand  in  need  of  fome- 
what  that  we  do  not  fee,  in  order  to  the  conti- 
nuance of  our  being  ?  much  more  in  order  to  our 
happinefs.  If  you  had  nothing  but  what  you  fee 
to  maintain  life,  do  you  think  it  were  pofiible  for 
you  to  live  another  moment  ?  I  would  appeal  to 
the  confiderate  reafon  of  any  man,  whether  he 
were  not  to  be  thought  a  madman  that  fhould 
fay,  "  I  will  be  alive  the  next  hour  ? "  Man  ! 
there  is  fomewhat  invifible  and  unfeen  that  is  the 
continual  fuftainer  of  thy  life  ;  in  whom  we  all 
live,  and  mo  h e,  and  have  our  being*.  Our  own 
experience  muft  convince  us  of  this,  that  there 
is  an  invifible  Being  which  hath  dominion  over 
our  lives,  otherwife  every  man  could  meafure  his 
own  time.  But  do  not  we  find  men  die  before 
they  are  willing,  and  when  they  would  fain  live 
longer  ?  Why,  it  is  fomewhat  unfeen  that  impofes 
this  necefiity  upon  them,  "  Here  thou  muft  ex- 
"  pire  !  "  No  man  hath  power  over  the  fpirit  to 
retain  it,  neither  hath  he  power  in  the  day  of 
death  b. 

And  again,  is  it  at  all  neceiTary  to  us  to  be 
happy  ?  Our  own  experience  tells  us  that  we  are 
not  as  yet  happy  and  fatisfied.  And  common  ex- 
perience tells  all  the  world,  that  all  the  things  they 
can  fee  and  fet  their  eyes  upon,  can  never  make 
them  happy  in  this  world.  And  if  we  expect 
to  be  happy  in  another,  when  will  our  eyes  lead 
us  to  heaven  ?  when  will  fenfe,  inclination,   and 


following 


a  Ads  xvi  i .  2S.        b  Ecclef.  v  1 1 1 .  8. 


(95) 

following  the  cuftoms  of  this  world  bring  us  to  S  e  r  m. 
blefTednefs  ?  It  were  a  dreadful  thing,  if  in  a  mat-     VI. 
ter  of  fo  abfolute  neceffity,  cufton>or  inclination 
were  to  be  the  meafure  of  the   law  which  muft 
govern  us.     And  again, 

[4.]  I  add  in  the  next  place,  that  it  is  true 
indeed  that  rulers  do  confider  the  tempers  and 
inclinations  of  a  people  under  their  legiflature. 
And  there  is  good  reafon  they  mould  do  fo,  and 
not  impofe  unnecefTarily  upon  the  people  things 
of  meer  indifFerency,  and  fo  run  the  hazard  of 
urging  them  into  tumults  about  matters  of  very 
little  confequence.  But  fure  there  is  no  fuch 
need  or  reafon  that  the  great  Author  and  Lord 
of  all  things  mould  fo  much  concern  himfelf 
what  the  inclinations  of  thofe  are  whom  he  is  to 
govern.  If  they  diflike  his  laws,  and  have  an 
inclination  to  tumultuate  or  rebel  againft  him, 
let  their  diflike  and  inclination  be  as  ftrong  as  ic 
will,  He  that  fitteth  in  the  heavens  will  laughs 
and  have  them  in  derifion  ;  when  they  fay,  Let  us 
break  his  bands  a/under,  and  cafi  away  his  cords 
from  us c. 

[5.]  There  is  a  very  great  difference  in  the 
confideration  of  laws  already  made,  and  of  laws 
to  be  made.  This  law  was  made  for  man  when 
he  was  no  way  difinclined  to  the  love  of  God. 
It  is  a  law  as  ancient  as  his  being.  He  had  it 
as  foon  as  he  had  the  nature  of  man.  It  is  there^ 
fore  a  part  of  the  law  of  nature,  and  one  of  the 
mod  deeply  fundamental  things  in  that  law ;  for 

it 

5  Pfalm  11.  3,  4. 


(9M 
VOL.  it  is  made  the  fummary,  and  wraps  up  all  laws 
whatfoever  in  it  (elf-,  for  all  is  fulfilled  in  Love. 
And  what !  was  it  reafonable  or  fit  that  this  law, 
fo  fuitable  at  firfl  to  the  nature  of  man,  mould 
be  then  repealed,  when  he  thought  fit  to  break 
and  violate  it  ?  That  were  a  flrange  way  of  fuper- 
feding  the  obligation  of  a  law,  that  as  foon  as  it 
is  tranfgrefTed,  it  mould  oblige  no  longer  !  Then 
may  any  fubje<5t  be  a  fovereign  ;  fince  there  would 
be  no  need  of  any  thing  more  to  make  a  law 
ceafe  to  oblige  him,  than  for  him  to  difobey  it. 

[6.]  Consider  that  our  not  feeing  God 
is  fo  far  from  having  a  necefTary  tendency  to  pre- 
clude the  love  of  him,  that  if  things  were  with 
men  as  they  fhould  be,  and  as  they  have  been 
with  fome  in  the  world,  it  would  very  much  pro- 
mote  our  loving  him.  For  though  we  cannot 
fee  him,  yet  we  fee  many  things  that  are  great 
arguments,  and  mould  be  powerful  inducements 
to  us  to  love  him.  It  is  true,  we  do  not  fee 
God  with  our  bodily  eyes,  but  we  fee  the  effecls 
of  his  wifdom,  his  goodnefs,  his  mercy  and  pa- 
tience every  where  ;  and  of  his  mighty  power 
over  all,  efpecially  over  thofe  who  are  for  God 
and  lovers  of  him. 

I  f  we  take  a  view,  as  we  can  do  with  thefe 
eyes,  of  the  beautiful  and  glorious  works  of  his 
creation,  we  continually  behold  in  the  vifible 
things  that  are  made,  the  invifible  power  and 
godhead  d,  which  we  are  called  upon  to  adore 
and  love.     And  in  the  works  of  his  providence 

and 

*  Rom.  i.  20. 


(97) 

and  the  ways  of  his  difpenfations  towards  menSERM. 
great  arguments  of  love  do  daiJy  occur.  And  *  *• 
into  what  raptures  of  affection  do  we  find  holy 
fouls  tranfported  even  by  the  help  of  their  own 
eyes !  the  things  feen  reprefenting  to  them  the 
great  unfeen  object  of  love.  In  what  an  extafy 
do  we  find  David,  upon  the  view  of  the  beauty 
and  glory  of  this  creation !  How  excellent  is  thy 
name  in  all  the  earthy  0  Lord  our  Lord,  who 
haft  fet  thy  glory  above  the  heavens e  /  What  put 
him  into  this  rapture  ?  The  fight  of  his  own  eyes. 
He  beheld  the  heavens ,  the  work  of  God7 s  hands  ^ 
the  moon  and  the  ftars  which  he  had  ordained ; 
rind  therefore  as  he  begins,  fo  he  ends  the  Pfalm 
in  a  tranfport  *,  How  excellent  is  thy  name  in  all 
the  earth !  And  thus  our  own  eyes  may  ferve  to 
be  our  instructors,  and  prompt  us  to  the  love  of 
him  the  great  author  and  original  of  all  that 
glory  ^which  we  find  every  where  diflufed  in  this 
world. 

The  viewing  Gob  alfo  in  the  ways  of  his 
providence,  how  hath  it  excited  the  love  of  holy 
men  fometimes !  When  Mofes  and  the  children 
of  Ifrael  had  feen  that  marvellous  work  of  the 
fea  divided,  themfeives  conducted  and  brought 
fafe  through  it,  the  waters  made  a  wall  on  the 
right  hand  and  on  the  left,  and  their  enemies 
dead  on  the  fea-fhore,  how  did  this  kt  love  on 
work  in  them  1  how  is  the  blefTed  God  adored' 
and  admired  upon  the  account  of  what  their  eyes 
had  feen  of  him!  ff-7jo,  fay  they,  is  a  God  like 

Vol.  I.  H  unto 

*  Pfal.  VIII, 


(98) 

V  O  h.unto  thee?  Who  is  like  to  thee  among  the  Gods, 
♦•  glorious  in  holinefs,  fearful  in  praifes,  doing  won- 
ders f  ?  And  after  the  people  of  God  had  feen 
that  great  falvation  wrought  that  we  find  record- 
ed in  the  fourth  chapter  of  Judges,  what  a 
mighty  raifednefs  of  heart  do  we  find  in  the  next 
chapter,  all  (hut  up  in  this,  So  let  all  thine  ene- 
mies per  ifi,  O  Lor  d,  but  let  them  that  love  him 
be  As  the  fun  when  he  goeth  forth  in  his  might  s- 
Here  was  Jove  ftt  on  work  and  raifed  to  the 
height,  fo  as  even  to  pour  out  bleftings  upon  all 
the  lovers  of  God.  What  a  phrafe  of  benedic- 
tion is  that,  "  Let  all  that  love  him  be  as  the 
"  fun  when  he  goeth  forth  in  his  might!" 
which  proceeded  from  ths  view  of  his  excellent 
greatn  efs. 

So  that  this  pretence,  that  G  o  rx  is  not  feen, 
doth  not  make  it  unreasonable  or  unfit  that  the 
duty  of  love  to  him  ihould  be  impofed  upon 
men  by  his  law.  They  are  not  for  this  reafon 
neceffarily  difinclined  to  love  him,  and  therefore 
this  excufe  for  not  loving  him  is  neither  reafon- 
able  nor  fit,  nor  can  exempt  men  from  the  obli- 
gation, as  the  objection  fuppofes.  Let  us  then 
fee, 

2dly,  What  can  be  alledged  to  prove,  that 
the  love  of  God  is  mod  fit  and  reafonable  to  be 
the  matter  of  a  (landing  and  indifpenfible  law. 
And  to  this  purpofe,  in  order  to  Ihew  how  rea- 
fonable this  is,  we  fhall  only  note  in  general,  that 
if  any  mould  object  againft  the  fitnefs  of  loving 

God 
£  Exod.  xv.  ii.        8  Judg.  v.  31. 


(  99  ) 

God  on  this  ground  becaufe  he  is  not  feen,  and Serm.1 
affirm  that  for  this  reafon  men  mould  not  be  re-  VI. 
quired  to  love  him  ;  what  they  have  to  fay  in 
this  cafe,  if  it  fignifies  any  thing  to  the  purpofe, 
muft  be  as  flrong  an  objection  in  all  cafes  of  like 
confideration,  and  muft  at  laft  come  to  this  ; 
that  it  is  unreafonable  and  unfit  that  men  mould 
be  affected  with  any  thing  they  cannot  fee.  But 
the  falfhood  hereof,  and  the  reafon  ablenefs  of  this 
injunction  upon  men^  may  be  gathered  from  this 
fourfold  confideration  $  to  wit,  that  we  may  be 
as  lure  of  the  objects  of  the  mind,  as  we  can  be 
of  the  objects  of  our  fight ;  that  thofe  of  the 
former  fort  are  generally  more  exceJient  •,  that 
we  are  concerned  in  them,  as  much  at  lead,  and 
in  many  of  them  infinitely  more,  than  in  the 
others  •,  and  finally,  that  what  can  only  be  the 
object  of  the  mind  may  be  more  intimately  pre- 
ient  with  us,  than  thofe  things  which  are  the 
objects  of  fenfe.  And  if  we  can  make  out  all 
thefc,  which  I  hope  we  may,  then  it  mud  be 
concluded  that  G  o  d  is  fo  much  the  more  to  be 
loved,  yea  infinitely  more  than  any  thing  our 
eye  can  fee  or  make  a  difcovery  of. 

[i.]  We  may  be  as  fure  of  the  real  exiltence 
oi  the  objects  of  our  mind,  as  we  can  be  of  any 
objects  of  our  fight ;  or  in  other  words,  we  may 
be  as  certain  of  the  exiltence  of  invifible  beings, 
as  of  vifible  ones.  We  may  frame  a  notion  of 
their  exiltence  with  as  much  affarance,  and  form 
certain  conclufions  concerning  their  nature, 
though  they  are  invifible  to  the  bodily  eye.  We 
H  2  may 


(  ioo  ) 

VOL.  may  efpecially  be  moft  fure  of  the  exiftence  of 
I.       God,  though  we  cannot  fee  him  ;  more  indeed 

^""^    "~  than  we  can  be  generally  of  the  exiftence  of  vi- 
lible  things. 

Sometimes  the  objects  of  our  mind  and 
light  meet  in  one,  there  is  fomewhat  vifibie  and 
ibmewhat  invifible.  As  for  inflance,  in  actions 
that  are  capable  of  moral  confideration,  there  is 
the  action  it  felf,  and  there  is  alfo  the  rectitude 
or  irrectitude  of  that  action.  Now  here  is  at 
once  an  object  of  my  fight,  and  of  my  mind  j 
and  I  may  be  as  certain  of  the  one,  as  of  the 
other,  in  many  inftances.  As,  fuppofe  I  fee 
one  ftrike,  wound,  or  kill  an  innocent  perfon  ; 
or,  fuppofe  I  fee  one  affront  a  magiftrate,  inju- 
rioufly  or  barbaroudy  •,  here  I  have  the  object  of 
my  eye  and  mind  at  once.  That  the  action  was 
done  lam  certain,  for  I  faw  the  ftroke ;  and  I 
am  no  lefs  fure  of  the  affront,  though  that  be 
an  object  of  the  mind.  As  foon  as  I  fee  fuch  an 
action  done,  do  not  I  apprehend  it  to  be  ill 
done.  Is  not  the  thing  which  my  mind  appre- 
hends, as  real  as  that  which  my  eyes  fee  ?  Am  I 
not  as  fure  that  it  was  ill  done,  as  that  the  action 
was  done  at  all  ?  though  the  one  falls  under  my 
eye,  and  the  other  only  under  the  cognizance  of 
the  mind. 

Again,  if  we  look  no  further  than  our  felves, 
our  own  frame  and  compofition,  we  may  be  as 
certain  of  the  exiftence  of  what  we  fee  not,  as 
of  what  we  do  fee.  We  have  a  body.  We  are 
fure  we  have  a  body,  for  we  can  fee  it.    It  is 

many 


(    10 1    ) 

ways  the  object  of  our  fenfes,  or.  the  external  or-  S  e  R  m. 
gans  that  are  planted  there.  But  we  cannot  fee ,  *  *j 
our  minds,  yet  I  hope  we  are  never  the  lefs  fure 
that  we  have  minds.  We  are  as  certain  that  we 
have  fomewhat  about  us  that  can  think,  can  un- 
derstand, as  we  are  that  we  may  be  feen  and  felt- 
I  go  not  about  to  determine  now  what  it  is  that 
thinks,  whether  material  or  not,  mortal  or  not ; 
but  every  man  that  will  confider,  is  as  fure  that 
he  has  a  mind  which  he  cannot  fee,  as  that  he 
has  a  body  which  he  can  fee. 

To  bring  this   matter  home  to   our  prefent 
purpofe  concerning  the  fupreme  invifible  Being, 
the  blefTed  God.     It  is  molt  apparent  thai  we 
may  be  as  certain  of  his  exiftenceas  of  any  thing  ; 
and    unfpeakably    more   certain  of  his  conftant 
exiitence,  than  we  can  be  of  any  being  whatso- 
ever.    There  is  no  man  that  will  ufe  -his  under- 
flanding,  but  mull  allow  this.     For,  fuppofe  an 
object  of  fight  before  me,  I  am   certain   that  it 
doth  exiil;  for  I  fee  it.     Now  the  following  con- 
clufion  may  be  as  certain  to  any  one  that  confiders, 
to  wit,  fomething  is,  therefore  fomething  hath 
ever  been.     I  will  appeal  to   any  underftanding 
man,  whether  this  be  not  as  certain  as  the  other. 
For  if  we  Ihould  fuppofe  a  time  when  nothing 
ever  was,  when  nothing  exilted,  any  man's  un- 
derftanding mull  tell  him,   it  was  impoflible  that 
any  thing  Ihould  ever  have  been.     Suppofe  a 
feafon  when  nothing  was,  and  then  was  it  poffible 
any  thing  of  it  felf  mould  arife  out  of  that  no- 
thing, when  there  was  nothing  at  all  conceivable  ? 
H  3  that 


(    102    ) 

VOL.  that  a  thing  fliould  be  before  it  was,  and  do 
I-  fomething  when  it  was  nothing  ?  Therefore 
it  is  hence  mofl  necefTarily  confequent,  that 
there  muft  needs  be  fome  original  eternal 
Being,  fubfifting  of  it  felf,  that  was  always 
and  never  began  to  be  ;  and  therefore  was 
necefTarily,  and  fo  can  never  ceafe  to  be  *, 

Let  this  be  but  weighed,  and  let  any  fober 
underflanding  judge,  whether  this  conclufion 
be  not  as  certain  as  the  former.  That  is,  com- 
pare thefe  two  conclufions  together,  I  fee  fome- 
thing, therefore  fomething  is  ;  and  this  alfo, 
fomething  is,  therefore  fomething  hath  ever  been, 
fome  original  Being  that  always  was  of  it  felf, 
and  could  ndt  but  be  :  A  man,  I  fay,  feels  as 
great  a  certainty  in  his  own  mind  concerning 
this,  as  concerning  the  other.  He  muft  re- 
nounce his  underflanding  as  much  in  one  cafe, 
as  his  eyes  in  the  other,  if  he  will  not  grant 
this  to  be  certain,  that  as  fome  beings  now 
exift,  there  has  been  always  an  original  felf- 
exiftent  Being. 

And  then  fuppofing  the  exiftence  of  the 
thing  already,  I  may  form  as  certain  conclu- 
fions concerning  the  attributes  of  what  I  can- 
not fee,  as  of  that  which  I  can  fee.  To  ap- 
ply this  alfo  to  the  invifible  eternal  Being. 
Look  to  any  vifible  thing,  and  your  eyes  can 

tell 


*  This  argument  is  urged  at  large,  with  great  force  and 
itrength  in  the  Author's  admirable  Treatife,  intitled,  The 
Living  Temple.     Parti.  Chap.  2. 


(  ^3  ) 

tell  what  are  its  vifible-  accidents.  I  look  upon  Ser  b*. 
the  wall,  and  fee  it  is  white.  I  know  it  is  VI. 
fo,  becaufe  I  fee  it  is  fo.  Cannot  I  as  certainly 
conclude  concerning  this  original  eternal  Being, 
that  he  is  wife,  holy,  juft,  and  powerful  ?  I 
know  that  there  is  fuch  a  thing  as  wifdom,  and 
juftice,  goodnefs,  and  power  in  the  world.  I 
know  that  thefe  things  are  not  nothing,  and  that 
they  did  not  come  out  of  nothing  •,  therefore 
they  muft  needs  originally  belong  to  the  ori- 
ginal Being.  Is  not  this  as  certain,  and  as  plain, 
as  any  vifible  accident  of  any  thing  is  to  a  man's 
eye  ?  Muft  not  thefe  attributes  neceffarily  firft  be 
in  God,  as  in  their  original  feat  and  proper 
fubject  ?  yea,  a  great  deal  more  certainly,  than 
any  kind  of  quality  we  can  fuppofe  to  be  lovely 
in  the  creature  can  agree  to  it ;  becaufe  as  for 
the  original  Being,  that  exffted  of  it  Mf;  and 
therefore  is  neceffarily,  and  by  confequence  eter- 
"naily,  and  invariably  whatever  it  is.  Therefore 
fince  thefe  perfections  are  originally  in  God  him- 
felf,  or  derivations  from  him,  what  mould  ra- 
tionally keep  a  man  in  fufpenfe,  when  by  the  in- 
tervention of  his  mind  he  fees  fuch  an  invifible 
object,  but  that  he  mould  fall  in  love  with  that, 
as  well  as  with  any  vifible  object,  that  com- 
mends itfelf  as  lovely  to  the  fight.  And  I  mould 
next  add, 

(2.]  That  invifible   excellency   is  infinitely 

greater  than  any  vifible  excellency  can  be.     As 

there  is  a  reality    in  unfeen  things,    and  efpe- 

daily  in  this  invifible   object,    as    much  as    in 

H  4  xivf 


(  i©4  ) 
VOL.  any  thing  we  fee  with  our  eyes •,  fo  there  is 
I.  generally  a  higher  excellency  in  invifible  objects, 
than  in  thofe  that  are  vifible,  and  infinitely  more 
in  this  than  in  other  invifible  objects.  But  this 
and  the  other  confiderations  I  cannot  read} 
to  how. 


SERM, 


(  **5  ) 

SERMON  VII. 

Preached  Odlober  4,   1676. 

1  JOHN  iv.  20. 

-■ For  he  that  loveth  not  his  Brother,  whom 

he  hath  fee  ri  j  how  can  he  love  God,  whom 
he  hath  not  feen  ? 

THE  fecond  head  of  difcourfe  which 
we  are  ftili  upon  is  this,  That  men  are 
not  releafed  from  the  obligation  to  love 
God  though  he  beinvifiblej  and  that  it  is  not 
only  an  evil,  but  a  moil  horrid  and  intolerable  one 
too,  not  to  love  him,  notwithstanding  the  excufe 
that  we  cannot  fee  him.  And  this,  as  we  obferv- 
ed,  you  have  from  the  plain  words  of  the  text; 
in  as  much  as  all  the  force  of  the  Apoftle's  reafon- 
ing  depends  upon  it.  For  he  is  endeavouring  to 
evince  how  unreafonable  it  is  we  fhould  not  love 
one  another,  becaufe  upon  this  would  enfue  that 
infernal  thing  our  not  loving  God;  rather  than 
admit  which,  it  is  fuppofed  that  men  would  ad- 
mit any  thing.  For  the  profecution  of  this  truth 
we  propofed  to  evince,  in  the  firft  place,  that 
this  is  a  very  vain  excufe :  and  have  already  fhewu 
from  many  confiderations^  that  it  is  not  impoflible 
to  love  God  in  thefe  bodies  of  flefh,  wherein  we 

fcave 


(  i°6) 

have  fuch  a  dependence  on  the  fenfes ;  neither  is 
it  unrcafonable,  or  unfit  that  it  fhould  be  injoin- 
ed  as  a  duty.  Againft  the  contrary  principle  we 
nave  deiigned  to  infift  on  fundry  considerations, 
and  have  obferved  already  in  the 

[i]  Place,  that  we  may  be  as  fure  of  the 
exiftence  of  many  invifible  beings,  efpecially  of 
God,  as  we  are  of  any  that  are  vifible.  This 
we  have  fhewn,  and  alfo  that  it  is  as  eafy  to  form 
conclufions  refpecting  the  nature  of  the  former,  as 
it  isof  the  latter.  Both  thefe  we  laboured  to  evince 
from  feveral  inftances :  and  concluded  with  ob- 
ferving  to  this  effect,  that  fmce  all  perfections  are 
originally  in  God,  which  we  may  difccrn  by  the 
intervention  of  the  understanding,  therefore  it  is 
as  reafonable  to  love  him,  as  any  vifible  object  how 
lovely  foever  •,  and  more  fo  indeed,  becaufe  he  is 
eternally  and  invariably  the  fame.  For,  to  add 
fomething  further  on  this  head, 

I  S  e  e  and  converfe  often  with  fuch  or  fuch  a 
perfon,  who  becaufe  of  certain  amiable  qualities 
that  I  difcern  in  him,  hath  attracted  and  drawn, 
my  love  •,  but  I  am  never  fure  thofe  qualities  will 
remain  in  him  always.  I  know  not  whether  they 
be  of  that  kind,  yea  or  no,  that  they  will  remain* 
But  I  mod  certainly  know,  that  he  will  not  always 
remain  with  me  the  converfible  object  of  my  love. 
And  therefore  if  fenfe,  if  the  fight  of  what  is  lovely 
in  him  be  the  only  ground  of  my  love  to  him,  J 
could  never  have  loved  him  longer  than  my  eye 
could  fee  hrm.    For  as  foon  as  he  is  gone  out  of 

my 


(  *°7  ) 

my  fight,  I  know  not  but  he  is  gone  out  of  being,  S  e  r  m. 
out  of  the  world,  and  fo  the  object  of  my  love  VII. 
may  be  quite  loft.  But  I  know  that  the  eternal 
Being  doth  exift  neceffarily,  and  always.  It  is 
impoffible  that  God  mould  ever  not  exift,  or 
ever  be  other  than  he  was:  and  therefore  if  love- 
Jinefs  and  amiablenefs  were  found  there  at  any 
time,  it  is  to  be  found  thereat  all  times;  without 
variabienefs  and  fhadow  of  change,  yefterday, 
and  to-day  the  fame,  and  for  ever. 

And  now  upon  all  this,  fince  it  is  very  plain 
and  evident,  that  we  may  be  as  certain  concern- 
ing what  we  fee  not,  as  concerning  what  we  do 
fee;  as  fure  of  the  exiftence  ofinvifible,  as  of 
vifible  beings;  and  more  efpecially  about  the  na- 
ture and  exiftence,  (as  far  as  concerns  us)  of  the 
bleffed  invifible  God;  it  is  plain  that  there  our 
Jove  ought  to  have  its  exercife,  as  much  as  any 
where  elfe,  fuppofing  fuch  excellencies  to  be 
found  in  the  invifible  things,  as  may  equally  re- 
commend the  object  to  our  love.  Therefore  wc 
add, 

[2]  T  h  a  t,  invifible  things  are  really  of  far 
higher  excellency,  than  thofe  which  are  vifible. 
As  the  things  that  we  cannot  fee  have  as  certain  a 
reality,  as  thofe  that  we  can  fee ;  fo,  I  fay,  they 
are  of  higher  excellency  :  And  this  bleffed  invi- 
fible object  infinitely  more  excellent,  as  we  mull 
acknowledge,  while  we  acknowledge  him  to  be 
God.  If  we  fpeak  of  fuch  things  as  lie  within 
the  compafs  of  our  being,  how  plain  is  the  cafe 

and 


(  >o8) 
VOL.  and  how  evident  the  inference !  Sure  the  invifible 
!•  world  muft  needs  be  of  incomparably  greater 
excellency  and  glory,  than  the  vifible  world- 
And  if  you  reduce  all  kinds  of  being  in  the  whole 
univerfe  to  thefe  two  ranks  and  orders,  vifible, 
and  invifible,  certainly  the  latter  muft  be  unfpeak- 
ably  more  excellent. 

W  e  who  are  for  our  parts  let  in  the  confines 
of  both  worlds,  vifible,  and  invifible;  we  in  whole 
very  nature  both  meet,  unite,  and  touch  one  an- 
other, and  areas  it  were  comparted  together;  we 
who  are  of  a  nature  partly  vifible,  partly  invifible, 
partly  flefh.  and  partly  fpirit,  or  as  the  language 
of  Plato's  fchool  was  *,  mind  and  duft  united 
into  one  compound  ;  furely  we  mould  not  be 
partial  in  ourjudgment  of  this  cafe.%  Who  mould 
be  impartial  if  we  are  not,  who  are  fet  as  a  middle 
ibrt  of  creatures  between  the  two  worlds,  and  fo 
are  capable  of  looking  into  and  furveying  the  one 
and  the  other? 

And  if  we  contemplate  both  even  in  our  felves, 
methinks  it  fhould  be  no  difficult  thing  with  us  to 
determine  which  is  of  greater  excellency,  this 
bulk  of  flefh,  or  this  fpirit  which  inhabits  it,  and 
keeps  it  from  being  a  dead  lump,  an  ufelefs,  rot- 
ten, putrid  carcafs.  Yea  if  we  mould  fuppofe  the 
body  of  a  man  to  be  animated  by  fome  inferior 
vital  principle  to  that  of  a  reafonable  fpirit,  yet 
this  would  be  the  more  excellent  part.  It  is  true, 
we  mould  then  have  before  our  eyes  a  certain  fort 
of  human  brute,  of  which  kind  there  are  but  too 

many 


(   I09  ) 

many  in  our  age,  at  leaft  that  live  and  carry  it  as  S  e  r  m. 
fwch.     We  fhould  in  (hort,  to  fpeak  plainly,  have     VII. 
fomewhat  before  our  eyes  that  wore  the  merefhape 
of  a  man,  and  could  hear,  and  lee,  and  fmell, 
and  tafte,  and  move  to  and  fro  this  way  or  that, 
and  mull  ere  long,  after  a  few  turns  are  fetched 
about,  turn    to  duft,  to  rottennefs,  and  corrup- 
tion.    But  fuppofe  we  a  fpirit  feparately,    fuch  as 
is  wont  to  animate  a  human  body :  here  we  have 
to  contemplate  fomething  that  can  think,   reafon, 
and  underftand  ;  that  can  form  abftract  notions  of 
things,  or  compare  one  thing  with  another;  fome- 
thing that  can  reflect  upon  it  felf,  which  our  eye 
cannot  do  •>  that  can  controul  and  correct  the  errors 
offenfe;  that  can  run  through  the  vaft  compais 
of  known  things-,  is  capable  of  folving  problems 
and  difficult  queftions ;  of  laying  down  princi- 
ples and  maxims  of  truth,  after  having  weighed 
and  found  them  firm,   fo  as  that  they  may  pafs 
current :  for  fuch  there  are  which  pafs  unqueftion- 
ably  every  where  for  undoubted  principles.     In  a 
word,  we  have  here  a  kind  of  being  to  contem- 
plate, that  is  capable  of  taking  up  what  lies  with- 
in the  compafs  of  philofophy,  policy,  and  the 
whole  human  orb  of  learning ;  of  being  inftruct- 
ed  in  all  the  great  rhyfteries  of  mechanical  ikill 
of  every  kind  i  and  in  fhort,  that  can  turn  it  felf 
every  way ;  and  is  of  a  nature  unperifhable  and 
immortal,  not  liable  to,  nor  capable  of  corrup- 
tion, but  mud   laft  for  ever  and  always  indure. 
Who  now  would  make  any  difficulty  of  owning, 
that  this  is  a  far  more  excellent  thing  than  the 

other? 


(  no  ) 

VOL.  other  ?  this  fpirit,  than  that  fhape  of  a  man  which 
I-  merely  lives?  But  yet  even  this  more  excellent 
creature  which  we  have  been  fuppofing,  is  fome- 
what  diminifhed,  and  falls  beneath  a  brighter 
order  of  beings,  by  its  being  proportioned  to  a 
human  body.  And  upon  this  account  man  is  faid 
to  be  a  little  lower  then  the  angels  %  at  lead  this 
is  one  account  that  may  be  given  of  this  pafTage  ; 
for  it  is  a  diminution  of  the  fpirit  of  a  man,  that 
it  is  proportioned  to  its  habitation,  the  body.  But 
then  confider  thofe  purely  intellectual  creatures, 
of  whom  we  know  not  how  to  form  a  notion 
which  fhall  be  more  expreflive  than  to  call  them 
Intelligences;  in  as  much  as  they  are, 
as  far  as  we  can  apprehend  them,  beings  of  know- 
ledge and  light,  and  alfo  of  goodnefs  and  love 
proportioned  to  that  light  of  theirs;  what  can 
match  the  excellency  of  fuch  creatures  as  thefe, 
among  the  whole  fphere  of  vifible  beings? 

But  let  us  further  confider  how  vartly  nume- 
rous that  order  of  creatures  is,  as  we  may  very 
well  fuppofe,  and  partly  collect  from  intimations 
of  Scripture,  where  they  are  faid  to  be  innumera- 
ble. The  innumerable  company  of  angels,  and  the 
fpirit  s  ofjuft  men  made  per  feci h.  How  much  of 
glory  and  excellency  muft  then  be  in  the  invilible 
world,  beyond  what  we  can  pofTibly  conceive  of 
in  this  lower  vifible  region!  If  we  do  but  bethink 
our  felves  and  confider  what  a  mere  punctilio,  a 
little  point,  this  earth  is  in  which  we  dwell,  in 
comparifon  of  thatvaft  expanfe  that  doth  furround 

and 
*  Pf.  viii.  5.  b  Heb.  xn.  22. 


( 1") 

and  encompafs  it  about ;  how  unfpeakably,  how  Serm. 
inconceivably  more  numerous  muft  we  fuppofe  VII. 
the  inhabitants  to  be,  that  repleniih  thofe  vaft 
fuperior  regions  quite  out  of  fight,  than  thofe 
which  inhabit  and  repleniih  this  point  of  earth  ? 
How  vaft,  I  fay,  muft  we  fuppofe  the  invifible 
world  to  be,  if  we  confider  the  number  of  its  in- 
habitants who  are  parts  of  God's  creation,  whom 
we  have  reafon  to  think  do  competently  repleni/h 
all  thofe  vafter  regions  that  are,  when  our  eye  has 
gone  as  far  as  it  can,  far  more  exceeding  the  reach 
of  our  thoughts.  What  limits  can  we  fet  to  the  cre- 
ation of  God  in  our  moft  enlarged  thoughts?  Fi- 
nite we  muft  fuppofe  it  to  be,  but  alas,  we  are  ne- 
ver capable  of  meafuring  the  bounds!  And  we 
have  reafon  to  believe  it  is  every  where  replenifhed 
with  fuch  glorious  invifible  creatures  as  we  fpeak 
of,  in  comparifon  of  whom  all  the  inhabitants  of 
the  earth,  that  ever  were  or  fhali  be,  are  but  an 
inconfiderable  handful.  Are  we  not  then  to  think 
that  the  invifible  world  is  far  more  excellent  than 
that  which  is  vifible  ? 

But  then  if  we  afcend  to  the  great  Author  of 
all  things,  the  blefled  invifible  object  that  we  are 
concerned  to  fpeak  about,  that  vaft  profound 
abyfs  of  all  excellencies,  perfection,  and  glory, 
how  much  more  muft  we  conclude  there  is  of 
excellency  in  that  fort  of  being  in  general  which 
i§  invifible,  than  in  that  which  is  vifible !  If  we 
confider  him  inhabiting  his  own  eternity,  if  we 
confider  his  immenfity  who  was  before  all  time, 
whom  heaven  and  the  heaven  of  heavens  cannot 

contain^ 


(  "2  ) 
VOL. contain %  every  where  exifting,  and  never  not 
I.  exifting «,  in  whom  there  is  an  infinite  fullnefs,  a 
rich  fountain  of  being,  life,  wifdom,  power,  good- 
neis  and  holinefs,  and  whatfoever  we  can  conceive 
under  the  notion  of  excellency  and  perfection:  to 
think  of  fuch  a  Being  that  was  every  where  before 
all  time  was,  and  continuing  to  be  the  fame  when 
time  mall  be  no  more,  where  no  worlds  are*  and 
where  never  any  mall  be,  replenifhing  all  the 
fpace  that  we  can  imagine,  and  that  we  cannot 
imagine,  all,  every  where,  and  eternally  full  of 
being,  life  and  glory  !  what  an  object  have  we 
now  to  contemplate,  and  think  of  in  the  inviii- 
ble  order  of  beings!  And  what?  would  we  con- 
fine all  excellency  as  well  as  reality  to  this  little, 
minute,  inconfiderable  earth!  the  things  that  fenfe 
can  reach  unto  !  As  if  our  fenfes  were  to  be  the 
meafure  of  all  excellency,  perfection,  and  reality, 
and  it  was  the  fame  thing  for  any  thing  to  be  no^ 
thing,  or  at  leaft  worth  nothing,  as  to  be  out  of 
our  fight. 

How  unreafonable  were  fuch  an  imagination 
as  this  !  And  indeed  well  might  we  be  afhamed, 
and  count  it  a  reflection  upon  our  profelT.on  of 
the  Christian  name*  that  we  may  fo  often  read 
Pagans  difcourling  in  tranfports  of  the  Intel- 
lectual Pulch  r  itude,  of  the  beauty  and 
excellency  of  mental  and  invifible  things  •,  while 
our  hearts,  in  the  mean  time,  are  taken  with  no- 
thing  but  what  our  eyes  can  reach  to  fee,  or  our 
fenfes  judge  of.     With  what  raptures  do  fome 

of 
c  x  Kings  viii.  27. 


(  m  ) 

of  them  fpeak  of  the  firft  pulchritude,  and  theSERM. 
felf-pulchritude,  or  that  which  is  lovely  of  it  felf.  VII. 
Plato  in  particular  calls  him,  "  The  Being  that 
*c  is  with  it  felf,  always  agreeing  to  it  feJf,  al- 
"  ways  exifting  uniformly,  never  varying  from 
"  it  felf,  and  Iafting  always."  Thus  he  fpeaks 
of  the  firft  original  Beauty,  meaning 
the  great  object  that  we  now  fpeak  of,  to  witj 
the  invisible  God.  But  what  a  degeneracy 
is  it  to  meafure  the  objects  of  our  love  by  the 
fight  of  the  eye  !  whereas  there  is  nothing  fair  or 
good,  as  philofophers  fpeak,  but  what  hath  its 
derivation  from  the  firft  pulchritude ;  or  as  it 
hath  a  kind  of  precarious  beauty  and  comelinefs 
derived  to  it  from  him,  who  is  the  firft  and  ori- 
ginal Beauty.  If  then  we  ferioufly  bethink 
our  felves.  of  this,  we  cannot  but  acknowledge, 
that  the  prime  object  of  our  love  lies  among  the 
invifible  things.  If  we  will  but  ufe  our  thoughts* 
we  muft  fay  thus :  this,  I  fay,  muft  be  the  con- 
clufion,  if  we  will  not  profefs  brutality,  and  re- 
nounce our  humanity  ;  that  is,  deny  that  we 
are  human,  and  reafonable  creatures. 

But  becaufe  here  it  may  poflibly  be  faid, 
**  That  admitting  there  be  fo  great  excellency 
*c  and  glory  in  the  invifible  fort  of  beings,  yet 
"  we  are  to  love  where  we  are  concerned  ;  we 
"  are  to  place  our  love  among  things  with  which 
"  we  have  to  do,  and  upon  which  we  have  de- 
"  pendence  •,  but  how  little  can  we  have  to  do 
'*  with  things  invifible, '  and  out  of  our  fight  ?  " 
Therefore  I  add, 

Vol.  I,  I  [3.] 


(  »4> 

VOL.      [3.]  We  are  a  great  deal  more  concerned 
I.      about  invifible,  than  vifible   things.     They  are 

'—— v*—-  of  much  more  importance  to  us,  as  well  as  of 
greater  excellency  confidered  in  themfelves.  It 
will  certainly  be  found  one  day,  that  faith,  ho- 
linefs,  humility,  meeknefs,  mortifiednefs  to  this 
world,  a  maftery  over  infolent  and  brutiih  paf- 
fions,  tranquility,  peace,  and  compofure  of  fpirit, 
thofe  great  ornaments  of  the  hidden  man  of  the 
heart,  are  of  unfpeakably  more  concernment, 
than  all  the  things  of  the  vifible  world  befides. 
Thfefc  are  of  greater  importance  to  our  prefent 
comfort,  and  to  our  future  and  eternal  well- 
being,  than  whatfoever  our  fenfes  can  bring  to 
our  notice.  But  the  invifible  God  is  fo  moft  of 
all,  who  is  infinitely  beyond  and  above  all. 

And  what!  will  any  pretend,  that  they  have 
no  concern  with  God,  becaufe  they  cannot  fee 
him  ?  no  concern  with  Him,  in  whom  we  live,  and 
move, -and  have  our  being,  and  in  whofe  hand 
our  breath  is,  without  whom  we  cannot  move  a 
hand,  or  lift  a  foot,  or  think  a  thought,  or  live 
a  moment  ?  Have  we  no  concern  with  him  ? 
none,  in  this  prefent  ftate  ?  Or  are  we  the  lefs 
concerned  with  God,  becaufe  we  fee  him  not ? 
May  we  not  be  convinced,  if  we  will  allow  our 
felves  to  think,  that  it  is  fomewhat  invifible* 
which  our  life  and  being  depend  upon  ?  For  we 
know  our  felves  to  be  depending  beings.  We 
do  know  and  fa],  yea  our  own  thoughts  and 
hearts  mull  inftruct  us  in  this,  that  we  are  not 
felf-fubfiftent.     We  have  not  in  our  own  hands 

the 


(  tis  ) 

{  he  meafure  of  our  time,  nor  the  command  of  S  £  &  rvr. 
our  own  concernments.  We  find  ourfelves  con-  VI 
trouled  and  over-ruled  in  many  things  every  day. 
There  are  many  thoufands  of  things  that  we 
Would  have  otherwife,  if  we  could  tell  how. 
There  is  fomething  invifibie  to  which  we  owe 
our  breath,  and  that  hath  dominion  over  us* 
whether  we  mind  it  or  not.  And  have  we  no 
concern  with  that  Being,  which  hath  fuch  imme- 
diate power  over  our  lives^  and  all  our  comforts, 
in  this  prefent  flate  and  world  ?  But  what  taik 
we  of  meafuring  our  concernments  by  this  pre- 
fent date  ?  Have  not  our  own  fouls  a  fee  et  con  - 
fcioofnefs  in  them,  that  they  are  made  for  eter- 
nity ?  for  a  world  where  they  are  to  be  perpetual 
inhabitants,  after  a  little  fhort  time  is  over  ? 
And  have  we  not  therefore  now  in  this  life,  mod 
to  do  with  invifibie  things,  efpecially  with  the 
great  invifibie  Lor  D*  both  of  the  vifible  and  in- 
vifibie creation  ? 

We  mould  foon  know  our  fclves  to  be  fnoft 
concerned  with  what  is  invifibie,  and  moil  of  all 
with  God,  if  we  woulci  but  underftand  the  ftate 
of  our  cafe.  We  know  our  felves  to  be  creatures. 
We  did  not  come  into  this  world  of  our  own 
choice,  or  by  our  own  contrivance.  We  made 
not  our  felves*  neither  was  it  the  object  of  out* 
choice,  whether  we  would  be  of  this  or  that  rank 
or  order  of  creatures  5  but  were  put  into  that 
rank  of  beings  wherein  we  are,  by  a  fuperior  and 
higher  hand.  Yea  confidering  what  fort  of  be- 
ing it  is  we  have,  and  what  a  nature  the  great 

I  2  Author 


(  »«&) 

VOL.  Author  and  Parent  of  all  nature  hath  furnifhed  us 
I-       with,  it  is  eafy  for  us  by  a  little  reflection   to 

^^v  come  to  this  knowledge,  that  we  are  not  what 
he  made  us ;  that  we  are  fallen  creatures  as  well 
as  reafonable  ones ;  that  we  have  incurred  the 
difpleafure  of  him  that  made  us  ;  that  we  are 
abfolutely  at  his  mercy  ;  that  there  is  fuch  a  dark- 
nefs  and  blindnefs  upon  our  minds  and  under- 
flandings,  and  fuch  a  ftupidity  and  death  pofTef- 
fing  our  very  fouls,  that  can  never  be  fuppofed 
to  have  been  in  the  firft  formation  of  fuch  a  crea- 
ture by  the  hands  of  G  o  d  .  Laftly,  we  may  find, 
that  we  are  become  impure  and  corrupt ;  that 
there  are  perverfe  finful  inclinations  and  affec- 
tions, which  we  our  felves  cannot  but  difapprove 
of,  and  difaliow  upon  reflection ;  and  that  here- 
by we  are  under  a  very  egregious  guilt,  and  fo 
fubject  to  wrath  and  eternal  punifhment.  If  we 
would  but  allow  our  felves  to  confider  this  as 
our  ftate,  we  mould  foon  know  that  we  have 
more  to  do  with  the  invifible  God,  than  with 
all  the  world  of  vifible  things.  Yea  further, 
how  amiable  would  he  appear  in  our  eyes,  if  we 
did  but  underltand  our  felves  !  if  we  would  but 
take  notice  what  dark  blind  creatures  we  are, 
how  would  it  recommend  him  to  us,  who  is  re- 
prefented  as  the  light  of  our  eyes,  and  the  life  of 
our  hearts  !  In  a  word,  if  we  would  but  confider 
what  deformed  creatures  we  are,  how  impure, 
and  alluding  to  the  exprefiion  in  Job d,  fo 
plunged  in  the  ditch,  that  our  own  clothes  might 

abhor 
d  Job  ix.  31. 


(  n7) 

abhor  us,  Oh  how  delectable  would  the  thoughts  Serm. 
of  him  be !  how  lovely  would  he  be  in  our  eyes  ^_ 
that  brings  fuch  overtures  of  purification  to  us ! 
/  will  fprinkle  clean  water  upon  you,  and  ye  Jhall 
be  clean  from  all  your  filthinefs ;  and  from  all 
your  idols  will  I  cleanfe  you  e.  And  he  that  of- 
fers this,  will  certainly  effect  it  in  all  thofe,  who 
are  defigned  for  a  blefTed  commerce  with  him 
for  ever,  in  order  to  make  them  perfect  in  his 
own  comelinefs. 

Then  again,  if  we  confider  how  liable  we 
are  to  his  wrath,  how  faff  bound  with  the  cords 
of  our  own  guilt,  how  amiable  would  that  no- 
tion and  name  of  God  be  to  us,  which  was  pro- 
claimed to  Mofes,  The  Lo  r  d,  the  Lor  d  God, 
merciful  and  gracious,  long-fuffering,and  abundant 
in  goodnefs  and  truth,  keeping  mercy  for  thoufands, 
forgiving  iniquity,  tranfgreffion  and  fin  f.  But  we 
meafure  things  by  the  fight  of  our  own  eye,  be- 
caufe  we  will  not  allow  our  felves  to  take  any 
cognizance  of  the  true  ftate  of  our  own  cafe. 
Whereas  if  we  did  but  confider  the  matter,  and 
give  our  felves  leave  to  think  and  inquire,  we 
mould  know  there  are  things  which  concern  us 
unfpeakably  more,  that  arc  out  of  fight,  than 
what  come  under  our  view  day  by  day  ;  and  that 
efpecially  we  are  mod  concerned  with  him  who 
is  lean:  in  our  fight,  and  mod  remote  from  the 
view  of  our  external  eye.  And  then  add  to  all 
this, 

I  3  [4.]  That 

c  Ezek.  xxxvi.  25.        f  Exod.  xxxiv.  6,  7. 


(   n8) 

[4.]  That  invifible  things  are  a  great  deal 
more  capable  of  being  intimate  to  us,  or  we  may 
be  infinitely  more  converfant  with  them,   than  it 
is  pofiible  for  us  to  be  with  things  that  are  feen. 
We  love  a  friend,    whom  we   have  often  feen  5 
and  it  may  be  the  oftener  we  have  feen  him,  the 
more  we  love  him.     But  we  cannot  be  with  this 
friend  always.     The  deareft  friends   muft  part. 
We  cannot  have  him  perpetually  in  our  bofom 
to  converfe  with  in  a  friendly  manner.     A  great 
many  things  muft  concur   to   the  entertainment 
pf  our  friends  with  delight;  and  to  converfe  with 
them  with  pleafure.     For  inftance,  they  muft  be 
in  a  pleafant  humour,  and  at  leifure  for  converfe» 
We  many  times  wait  for  vifits,  and  they  are  not 
given  ;  or  we  defign  them,  but  are  difappointed. 
Meffengers  may  be  fent  to  this  or  that  place,  one 
after  another  •,    and  yet'  two  friends,  that  would 
converfe,  cannot  be  brought  together.     Befides, 
when  we  are  converfing  with  fuch  lower  objects 
of  our  Jove,  we  muft  make   ufe  of  fpeech,  and 
are   fain  to  employ  words,  thofe  neceffary  but 
imperfect  inftruments,  or  media  of  converfation. 
But  we   cannot  convey   by  words  our  full  and 
clear  apprehenfions  to  others,  fo  as  to  let  them 
know  all  that  we  would  have  them  know.     And 
molt  of  the  controverfies  in   the  world,   about 
matters  of  opinion  in  religion,  do  arife  from  hence, 
that  men  cannot  be  brought   to  underftand  one 
another.     I  cannot  tell    how  to  make  another 
matter  of  my  thoughts,  but  one  way   or  other 
the  notion  will  be  mifreprelented,  and  fo  not  lie  fo 

diftinctly 


,     (  11$ ) 

diftin&Iy  clear  in  another's  mind,  as  it  doth  in  S  e  r  m. 
his  that  would  propagate  it.  But  if  we  could  VII. 
this  way  infufe  iato  them  a  full  and  clear  know- 
ledge of  what  we  our  felves  do  intend,  yet  we 
cannot  thereby  infufe  a  living  fenfe,  nor  convey 
the  affections  that  are  in  our  own  bofoms  to  an- 
other by  words. 

But  how  intimately  converfant  may  we  be 
with  the  invifible  God,  and  that  bleffed  fpirit 
that  underflands  not  only  our  words,  but  our 
figns  and  groans,  and  the  living  fenfe  thereof 
that  is  unutterable.  God  can  alio  be  converfant 
with  us  whitherfoever  we  go,  wherefoever  we; 
are,  fo  that  as  foon  as  we  are  minded  to  retire, 
we  find  him  with  us.  As  foon  as  we  retire  into 
our  felves  with  a  defign  to  converfe  inwardly 
with  the  living  God,  he  is  immediately  prefent 
with  us,  and  it  is  as  eafy  to  converfe  with  him  as 
with  our  own  thoughts.  As  foon  as  we  think,  fo 
foon  are  we  with  God,  and  as  foon  is  he  with  us. 
In  the  twinkling  of  an  eye  we  find  him.  We 
look  unto  him  and  are  lightened.  Thus  with  a 
call  of  the  eye  the  foul  is  filled  ;  it  finds  it  felf 
replenifhed  with  a  divine  and  vital  light,  that  dif- 
fufeth  the  fweeteft  and  molt  pleafant  influences, 
and  favours  through  the  foul. 

Surely  then,  what  is  invifible,  and  mofb  of 
all  the  bleffed  G  o  d,  is  moft  fit  for  our  converfe  : 
an  omniprefent  God  who  is  every  where  prefent 
with  us  in  the  very  firfb  inftant :  fo  that  then 
no  bodies,  or  other  circumfcribing  circui 
r.o  withhold  and  divert  that  commerce  between 
I  4 


(    120  ) 

V  O  L.  him  and  us  ;  but  he  is  with  us  in  our  walking  in 
!•  the  way,  in  our  fitting  down  in  our  houfes,  in 
our  lying  down  on  our  beds,  in  any  wildernels, 
in  any  den  or  defart.  Certainly  it  can  be  no  way 
unfit,  that  he  mould  be  chofen  for  our  converfe, 
and  for  the  great  object  of  our  love,  though  we 
cannot  fee  him.  Our  not  being  able  to  fee  him 
detracts  nothing  from  the  reafonablenefs  of  placing 
our  love  there,  upon  all  thefe  accounts.  There- 
fore the  pretence  for  our  not  loving  God  be- 
caufe  he  is  invifible,  is  altogether  infufficient,  and 
carries  nothing  in  it  that  a  valid  excufe  fhould 
have  to  make  it  fo.  I  lhould  now  proceed  to 
fhew  the  intolerable  abfurdities  of  not  loving 
God  becaufe  he  is  invifible  ;  but  the  time  doth 
not  give  me  leave  now  to  fpeak  to  them. 


SERM. 


(    '21    ) 

SERMON   VIII. 

Preached  O&ober  u,  1676. 

I  JOH  N    IV.  20. 

*— He  that  kveth  ?iot  his  Brother,  whom  he 
hath  feen  5  how  can  he  love  God,  whom 
he  hath  not  Jeenf 

HAVING  in  the  three  Jaft  difcourfes 
fhewn  the  invalidity  of  the  excufe  for 
not  loving  God,  drawn  from  his  in- 
vifibility,  we  now  proceed  in  the 
2.  Place,  To  evince  more  fully  the  obliga- 
tion we  are  under  to  this  duty,  and  to  fhew  the 
intolerable  abfurdity  of  this  excufe,  that  is,  of 
pleading  that  we  do  not  love  God,  only  becaufe 
we  cannot  fee  him  *.     For 

(1.)  It  would  infer,  that  we  are  to  be  affect- 
ed or  moved  with  no  invifible  thing  whatfoever ; 
or  that  nothing  but  what  can  ftrike  our  fenfes, 
ought  to  touch  our  hearts.  For  if  this  be  a  good 
reafon  in  the  prefent  cafe,  we  do  not  love  God 
becaufe  we  cannot  fee  him,  wherefoever  the  cafe 
is  alike,  the  reafon  will  be  fo  too  j  and  fo  we  are 
to  be  moved  by  nothing  at  all,  but  what  is  to  be 
feen.    No  threatning  danger  then  is  to  be  feared 

or 
*  See  Sermon  V".  p.  75. 


(    122    ) 

V  O  L.  or  provided  againft,  and  no  diftant  good  to  be 
I.  cared  for;  and  fo  our  greateft  concernments  that 
mould  urge  us  more  than  all  others,  muft  be 
quite  thrown  afide.  Our  bufinefs  for  eternity 
and  another  world,  the  apprehenfions  of  which 
men  cannot  quite  abolifh  out  of  their  minds, 
muft  all  ftand  Hill ;  and  we  live  at  fuch  a  rate 
that  no  man  will  be  able  to  give  a  tolerable  ac- 
count what  he  liveth  for,  or  what  his  bufinefs  in 
this  world  is.  For  it  is  altogether  inconceivable 
for  what  purpofe  fuch  a  creature  as  man  is  mould 
be  here  in  this  world,  furnifhed  with  fo  much 
higher  and  nobler  faculties  than  the  brute  beads, 
and  yet  to  do  no  other  bufinefs  but  what  they 
might  do  as  well  as  we. 

(2.)  It  would  hence  be  confequent,  that  the 
bleffed  God  would  be  everlaftingly  excluded  our 
iove,  or  that  he  could  never  be  loved  by  his  rea- 
fonable  intelligent  creature  for  an  eternal  reafon  ; 
becaufe  he  can  never  be  feen,  as  we  fee  our  bro- 
ther with  eyes  of  flefh.  None  of  us  in  this  fenfe 
can  ever  behold.  God;  and  if  this  reafon  be  con- 
clufive,  to  all  eternity  he  muft  be  excluded  our 
love.  And  fo  it  may  be  affirmed  even  of  his 
reafonable  creatures,  none  do  love  him,  nor  ever 
ihall.     And  again, 

(3.)  According  to  this  way  of  reafoning 
God  would  lofe  his  intereft  in  our  love  by  the 
excellency  of  his  nature.  And  how  monftroufly 
abfurd  is  it,  that  by  how  much  the  more  excel- 
lent an  object  is,  fo  much  the  lefs  it  fhould  be 
loved  !     For  it  is  owing  to  the  excellency  of  his 

nature 


(  I23  ) 

nature  and  being,  that  God  cannot  be  feen.  S  e  r  m. 
And  is  it  not  an  horrid  confequence,  that  becanfe  VIII. 
he  is  fo  excellent  as  he  is,  therefore  he  is  not  to 
be  loved  ?  Nothing  is  more  manifeft,  than  that 
by  how  much  the  more  excellent  any  thing  is,  fo 
much  the  more  it  is  remote  from  our  fight.  And 
mail  this  be  admitted  as  a  principle,  that  by  how 
much  the  more  excellent  any  thing  is,  the  lefs  it 
fhall  be  loved  ?  Shall  God  lofe  his  intereft  in  our 
love,  merely  becaufe  he  is  fo  excellent  and  pei> 
fed;  as  he  is  ?  or  fhall  he  for  this  reafon  be  lefs 
loved  than  vifible  objects  are  ?     Again, 

(4.)  All  commerce  would  hereupon  ceafe, 
or  rather  never  be,  between  the  blefTed  God  and 
his  intelligent  creature,  at  lead  all  intellectual 
commerce  fuitable  to  fuch  a  creature.  For  if 
this  were  a  good  reafon,  he  is  not  to  be  feen, 
therefore  he  is  not  to  be  loved,  it  would  alfo  fol- 
low, that  he  is  not  to  be  trufted,  feared,  or  o- 
beyed.  All  which  would  infer,  that  God  hath 
made  an  intelligent  being  with  whom  he  can 
converfe  no  way  fuitable  to  its  nature,  than  which 
nothing  can  be  thought  more  abfurd.     Further, 

(5.)  All  differences  of  moral  good  and  evil, 
in  fuch  a  cafe,  would  be  quite  taken  away,  or  all 
apprehenfions  of  them,  from  among  men.  For 
the  rectitude  or  irrectkude  of  actions  is  not  to  be 
judged  of,  nor  difcerned  by  the  fight  of  our  eye* 
We  cannot  by  this  means  alone  tell  whether  this 
or  that  thing  be  right  or  wrong.  And  this  by 
confequence  would  necefTarL'y  render  mankind  in- 
capable of  being  governed  by  laws  ;  became  the 

reafon, 


(  124  ) 
VOL.  reafon  why  a  law  fhould  oblige,  doth  not  fall  tin'- 
I-  der  any  man's  fight.  The  decency  and  fitnefs  of 
a  thing  the  eye  does  not  reach  •,  for  to  difcern  this 
is  the  bufinefs  of  the  mind.  And  fo  it  would  be 
left  altogether  impoflible  for  any  one  to  afiign  a 
reafon,  why  it  fhould  be  more  congruous  to  equity 
and  juflice  for  one  to  embrace  his  friend,  than  to 
murder  him  ;  why  a  man  fhould  relieve  the  poor 
who  cannot  help  themfelves,  rather  than  opprefs 
them ;  or  why  a  man  mould  not  as  well,  and 
with  as  great  reafon  and  equity,  affront  a  ruler, 
as  obey  him  and  be  fubject  to  his  authority  ?  So 
that  in  fhort  you  take  away  the  foundation  of 
converfe  with  man,  at  the  fame  time  you  take 
away  the  foundation  of  religious  converfe  with 
God  and  invifible  things.  'By  this  kind  of  ar- 
gument you  not  only  overturn  the  practice  of 
godlinefs  and  piety,  which  is  a  great  part  of  that 
love  to  G  o  d  we  ought  to  be  exercifed  in,  but 
you  do  as  effectually  by  the  fame  means  deftroy 
all  civil  commerce  between  man  and  man,  how- 
foever  related  j  and  leave  no  foundation  for  hu- 
man fociety,  confidering  the  members  of  it  in 
relation  to  governors  or  rulers,  and  to  one  ano- 
ther.    And 

(6.)  It  would  hence  follow,  that  the  original 
conftitution  of  man's  nature  was  made  up  of  in- 
confiftencies  j  nothing  elfe  but  a  piece  of  Mf- 
contradiction.  That  is,  it  would  be  neceffary  to 
do  a  thing,  and  yet  at  the  fame  time  impoflible. 
It  is  neceffary  by  the  conftitution  of  the  human 
nature  that  man  do  love  a  known  good,  and 

therefore 


(    '25    ) 

therefore  mod  of  all  the  fupreme  good,  which  Serm. 
may  be  certainly  known  to  be  what  it  is,  the  ab-  VIII. 
folutely  beft,  the  higheft  and  moft  excellent  good, 
as  hath  been  already  fhewn  ;  and  yet  by  this  ar- 
gument it  would  be  impoffible  to  do  this.  So 
abfurd  is  this  maxim  or  pretence,  that  we  are  not 
to  be  affected  with  invifible  things,  and  are  under 
no  obligation  to  love  God,  becaufe  we  fee  him 
not !     In  the  Jaft  place, 

(7.)  It  would  alfo  becoafequent  from  hence, 
that  man  mull  be  a  creature  from  the  very  firft 
made  only  to  be  miferable.  For  it  is  impoffible 
that  fenfe  mould  ever  afford  him  relief  againfl  in- 
ternal evils,  or  ever  fupply  him  with  fuitable  and 
fatisfying  good.  How  then  can  he  be  otherwife 
than  miferable  ? 

Sense  cannot  afford  him  relief  againfl  inter- 
nal evils,  and  no  man  can  exempt  himfelf  from 
them,  nor  give  himfelf  any  fecurity  that  he  fhall 
never  be  invaded  by  fuch.  Let  there  be  never  fo 
great  a  calm,  and  according  to  his  prefent  appre- 
henfion  let  all  things  be  never  fo  well  now  ;  yet 
no  man  can  affure  himfelf,  that  he  fhall  never 
meet  with  any  inward  pangs ;  that  he  mail  never 
have  caufe  to  complain  of  the  te-rors  of  the  Al- 
mighty befetting  and  overwhelming  his  foul, 
even  ready  to  cut  him  off.  Thefe  things  have 
invaded  as  fortified  breafts  as  any  our  age  can 
afford  j  and  no  man  knows  when  he  is  fecure 
from  them.  And  fuppofe  they  do  invade  a  man, 
and  confcience  molefted  by  known  and  often  re- 
peated wickednefs  does  at  length  awake,  and 

grow 
2 


(  J26  ) 

VOL.  grow  furious ;   pray  where  fhall  relief  be  had  i 

I.       Will  the  things  of  fenfe  afford  it  ?  Will  they  eafe 

'fuch  pangs,  or  work  off  agonies  of  this  nature  ? 

In  fuch  a  ftate  of  mind,  for  a  man  to  feaft  him- 

felf  with  the  objects  of  fenfe,  or  with  that  which 

pleafes  the  eye,  would  be  as  impertinent  as  mufick 

to  a  broken  leg,  or  fine  clothes  for  the  cure  of  a 

fever  or  an  ulcerous  body. 

Nor  can  fenfe  be  the  inlet  to  a  man  of  any 
fuitable  or  fatisfying  good.     Let  experience  wit- 
nefs.  To  tiiofe  who  have  all  fenfible  enjoyments  to 
the  full  I  would  fay,  6e  Are  you  happy  ?  Can  you 
"  pretend  to  want  any  thing  that  fenfe  can  pof- 
"  fibly  fupply  you  with  to  give  pleafure  to  your 
ct  fpirits  ?  Have  you  not  what  you  would  have? 
*'  and  yet  can  you  fay,  all  is   full  and  well  ? " 
Undoubtedly  what  was  the  wife  man's  experience, 
would  be  every  man's  that  were  at  leifure  to  con- 
fider  the  cafe  ;  The  eye  is  not  fatisfied  with  feeing^ 
nor  the  ear  filled  with  hearing  a.     Senfe,  let  it  be 
gratified  never  fo  much,  will  ftill  Jive  unfatisfied., 
will  be  always  craving  and  never  contented.  And 
therefore  by  this  fuppofition  it  muff  needs  be  con- 
fequent,  that  man  could  be  created  for  no  other 
ftate,  than  a  ilate  of  mifery.     But  how  abfurd 
were  it  to  fuppofe,  that  the  G  o  d  of  all  goodnefs 
had  made  a  creature,  whom  it  mould  be  impof- 
fible,  even  to  himfelf,  to  make  happy !  (for  it  is 
impoffible  to  his  nature  ever  to  make  himfelf  vi- 
fible  to   an  eye  of  flefh)  and  that  it  mould  be 
only  poflible  to  terrify  and  torment  his  creature, 

but 
a  Ecclef.  i.  8, 


(    **7    ) 

but  not  to  fatisfy  it  and  do  it  good  !  All  thefe  Serm. 
things  do  plainly  evince  that  this  excufe,  to  wit,  VIII. 
we  cannot  love  Go  d,  becaufe  we  fee  him  not, 
is  not  only  infufficient,  but  alfo  moft  abfurd. 
Then,  fay  we,  it  ought  not  to  be  admitted  as  an 
excufe  at  all,  and  men  are  ftill  under  an  indifpen- 
fible  obligation  to  the  love  of  God  notwith- 
ftanding. 

But  here  it  may  pofilbly  be  fuggefted  to  the 
thoughts  of  fome,  "  Admit1  it  to  be  a  duty  to 
"  love  God,  although  we  cannot  fee  him.  We 
"  acknowledge  that  his  invifibility  renders  it  not 
"  impoflible  nor  unreafonable  to  love  him  ;  and 
"  therefore  we  fee  the  excufe  is  infufficient,  and 
"  that  many  inconveniences  and  abfurdities 
"  would  enfue  upon  making  it.  But  though  it 
"  will  be  no  intire  excufe,  yet  it  will  fure  be  a 
"  great  alleviation.  And  methinks  the  love  of 
"God  in  this  world  fhould  not  be  fo  ftrictly 
"  urged  ;  or  though  we  mould  not  live  in  the 
"  exercife  of  this  duty,  it  fhould  not  be  repre- 
*c  fented  as  fo  very  great  a  crime."  Therefore 
in  anfwer  to  this  we  are  to  evince  to  you  accord- 
ing to  what  was  propofed  *, 

II.  The  greatnefs  and  heinoufnefs  of  the  fin 
of  not  loving  God,  notwithftanding  this  excufe 
that  we  do  not  fee  him.  That  it  not  only  leaves 
it  a  fin  ftill,  but  a  moft  horrid  one.  And  this 
will  appear  if  we  confider  fundry  things  that  I 
have  to  mention  to  you,  which  will  ihew  it  to  be 

injurious 
*  See  p.  75, 


(  128  ) 

injurious  to  our  felves  and  others,  but  chiefly  to 
the  blelTed  God  himfelf,  the  great  Author  of 
our  being. 

i.  It  cannot  but  be  a  moft  horrid  thing,  in  as 
much  as  it  is  a  moft  injurious  distortion  of  our 
natural  faculties.  And  therein  it  is  injurious  even 
to  our  felves,  to  our  own  nature,  and  to  God 
the  great  author  and  parent  of  all  nature,  at 
once.  For  what  do  we  think  he  has  given  us 
fuch  faculties  for,  as  we  find  the  nature  of  man 
to  be  inriched  with  ?'  Why  hath  he  given  us  a 
mind,  originally  capable  of  knowing  him,  and 
that  could  once  retain  God  in  his  knowledge; 
or  a  will  that  could  then  embrace  him  by  love  > 
It  muft  needs  be  a  very  injurious  perverfion  of 
our  own  faculties,  to  withhold  and  divert  them 
from  the  prime,  the  beft  and  higheft  ufe,  whereof 
they  were  originally  capable.  And  it  is  a  very 
unaccountable  thing  that  it  mould  be  thus,  that 
man  mould  have  a  power  given  him,  originally 
ordained  by  the  very  defignation  of  the  God  of 
nature  to  fuch  and  fuch  purpofes,  and  that  it 
mould  never  be  applied  thereunto.  Not  to  love 
Go  d  is  to  fet  thofe  faculties  one  againft  the  other, 
and  both  of  them  againft  him. 

2.  It  is  a  moft  vile  debafing  of  our  {elves, 
and  a  fordid  depreffion  of  our  own  fouls.  By 
love  we  moft;  ftrictly  join  our  felves  to  that  which 
is  the  object  of  our  love,  and  enter  into  the  clofeft 
and  moft  inward  union  with  it.  And  what  is  it 
that  we  love,  while  we  love  not  God  ?  Are  not 
the  things  which  our  love  terminates  upon,  fuch 

as 


(  I29  ) 

is  we  fhould  even  be  afhamed  to  think  of  fepa-SERM. 
rately  and  apart  from  him  ?  What  is  there  that    ^  III. 
is  not  bafe,  when  fevered  from  God,  or  if  we 
do  not  eye  and  confider  him  in  it?    We  cannot 
conceive  of  any  creature  whatsoever,  not  even  of 
the  beft  and  mod  noble,  but  as  of  a  moft  horrid 
idol,  if  made  the  terminative  object  of  our  love, 
taken  apart  from  God,  and  not  confidered  or  re- 
garded in  fubordination  to  him  who  is  fupreme. 
■  And  as  to  the  mind  and  fpirit  of  a  man,  there  is 
nothing  that  fo  defiles  it,  that  renders  it  fo  im- 
pure as  fpiritual  idolatry  does.    A  vile  and  filthy 
thing,  that  the  fpirit  of  a  man  mould  be  alienated 
from  God,  and  proftituted  to  an  idol!  For  we 
make  any   thing  fo,  that  we  make  the  fupreme 
object  of  our  love.     And  fo  in  effect  we  join  our- 
felves  to  vanity,  as  idols  are  wont  to  be  called  ; 
to  that  which  is  not  only  vain,  but  by  this  means 
made  odious  and  loathfome. 

And  how  deep  a  refentment  fhould  this  be 
to  us,  that  fo  excellent  a  thing  as  the  fpirit  of 
man,  God's  own  offspring,  mould  fuffer  fo  vile 
a  dejection  !  that  it  fhould  be  depreffed  and  de- 
bafed  unto  fuch  meannefs  as  to  join  it  felf  to  va- 
nity and  dirt,  when  it  might  be  united  with  the 
God  of  glory,  with  the  fulnefs  and  excellency 
of  the  Deity;  yea,  and  when  it  is  apparent, 
that  by  the  original  defignation  of  that  nature  he 
hath  given  us,  we  were  at  firft  made  capable 
thereof !  For  how  came  we  by  that  love  whicli 
we  find  in  our  nature  ?  We  plainly  fee  we  can 
love  fomewhat.  While  we  love  not  God  there 
Vol.  I.  K  is 


(  130  ) 

V  O  L,  is  ibmething  or  other  that  we  do  love  ;  yea  and 
t  it  is  altogether  impofllble  to  our  nature,  not  to 
love  ibmething  or  other.  And  hath  he  planted 
a  vineyard  and  /hall  he  not  eat  of  the  fruit 
"thereof h  ?  Fie  hath  planted  that  love  in  our  na- 
tures which,  we  have  made  vile,  by  alienating  it 
from  him,  and  which  may  yet  be  made  a  facred 
thing  by  being  fanctified  and  turned  upon  God 
again.  For  it  is  the  object  and  a  fuitablenefs 
thereunto, wherein  confifts  the  fanctification  of  the 
affections.     And  again, 

3.  Not  to  love  God  is  a  moft  iriercilefs 
fclf-deitruction.  It  is  a  divulfion  of  our  felves 
from  him  who  is  our  life.  It  is  to  rend  our  fouls 
from  the  fupreme  good,  and  fo  abandon  our  felves 
by  our  own  choice  unto  mifefy.  How  infamous 
among  men  is  the  name  of  a  felo  de  fe9  one  that 
hath  done  violence  to  his  own  life,  and  periiheth 
by  his  own  hands !  Though  the  nature  of  the 
taing  doth  exempt  him  from  perfonal  punifli- 
ment  in  this  world  ;  yet  you  know  that  human 
laws  do  very  feverely  animadvert  upon,  and  pu- 
nifh  the  crime  as  far  as  the  matter  can  admit. 
Juries  are  impanelled,  a  ftrict  inquiry  is  made 
into  the  nature  of  the  cafe.  "  What  ?  did  he 
'.*  do  it  voluntarily  ?  was  he  compos  fui?  did  he 
"  understand  himfelf  when  he  did  it  ?  "  And 
if  this'  be  found  to  be  the  cafe  ;  his  goods  are 
confifcated,  and  his  memory  is  branded  with  all 
the  infamy  that  can  be  devifed.  And  there  is  a 
great  deal  of  reafon  for  it.     For  the  wrong  that 

is 

*  1  Cor.  ix.  7. 


( iii ) 

is  done  does  not   terminate  upon  himfelf,  or  his  S  e  s.  Mi 
own  relatives ;  but  the  Prince  ia  wronged,  being   VIII. 
robbed  of   a  fubject ;    and   the   community  is 
wronged  alfo,  being  deprived  of  one  that  other- 
wife  might  have  been  a  ufeful  member. 

No  man,  as  I  remember  Cicero  fomewhere 
fpeaks,  is  born  for  himfelf*.  Many  claim  a  part 
in  us  befides  our  felves,  to  wit,  our  Prince,  our 
country,  and  our  friends.  And  when  one  de- 
ftroys  himfelf,  many  are  injured  by  that  felf- 
deitru&ion.  And  though  fome  Heathens  Iiave 
fpokep  of  ielf-deftruction  as  a  very  noble  and 
generous  act,  yet  Plato  who  had  more  light 
ffpeaking,  as  I  remember*  to  this  very  cafe)  fays, 
"  We  are  here  in  the  body  like  foldiers  in  a  gar- 
"  rifon,  who  are  not  to  ftir  out  without  the  ge- 
*'  neral's  order  and  direction  -,  no  more  may 
"  any  one  dare  to  go  out  of  the  body,  till  the 
"  great  ruler  of  the  world,  who  hath  placed 
"  him  there,  gives  him  leave.-  or  a  call."  And 
he  appeals  to  men  themfelves.  "  If  you  (faith  he) 
"  had  a  Have  that  fliould  kill  himfelf,  would  you 
"  not  fay  he  had  wronged  you  as  well  as  himfelf, 
"  who  had  an  intereft  in  him  and  his  fervice?  " 
And  what !  do  we  think  all  this  while  that  God's 
dominion  islefsover  our  fpi ritual  and  eternal  being? 
over  thefe  fouls  of  ours  that  are  capable  of  being 
imployed  in  his  love  and  praife  eternally  ?  And  is 
not  this  injurious  to  him,  that  men,  w^ho  are  na- 
turally capable  of  all  this,  fliould  yet  throw  them- 
ielves  off  from  God,  and  call  themfelves  among 
a  i crew  of  damned  fpirits,  whole  bupnefs  will  be 
K  2  always 

*  Nemo  fib:  tta/citur. 


(  13^  ) 
VOL.  always  to  curfe  their  maker  ?    Is  not  this,  I  fay, 
an  injury  to  the  blelTed  God  himfelf,  who  is  the 
author  of  that  being  and  capacity   to  ferve  him, 
which  we  find  ourfelves  poITtfTed  of?  Moreover, 

4.  By  not  loving  God  we  render  our  felves 
altogether  incapable  of  doing  him  any  faithful 
fervice,  upon  which  our  great  comfort  and  ad- 
vantage, and  his  honour  and  glory  do  at  once 
depend.  For  God  is  glorified  only  by  our  vo- 
luntary action  and  devotednefs  to  him.  And  is 
it  not  alfo  more  pleafant  to  ferve  God  chearfully 
than  otherwife  ?  but  can  vve  do  that  without  lov- 
ing him  ?  And  doth  it  not  call  a  mod  intolerable 
calumny  upon  him,  that  we  mould  ferve  fuch  a 
mafler  unpleafantly,  and  with  unchearful  fervice  ? 
Further, 

5.  We  mould,  in  breaking  of  this  one  law  of 
love  to  God,  break  all.  It  is  a  breach  of  all 
the  law  at  once,  and  fo  makes  us  incapable  of 
doing  God  any  fervice  at  all.  For  we  can  never 
ferve  him  while  we  obey  him  not,  and  we  can 
never  obey  him  without  love.  We  find  that  the 
whole  law  is  fummed  up  in  it.  Therefore  we 
break  the  whole  law  of  love  toGoo  in  epitome, 
when  we  do  not  love  him.  All  the  law  is  ful- 
filled and  comprehended  in  that  one  word  Love. 
And  though  it  is  plain  that  the  Apoftle  when  he 
fays  Love  is  the  fulfilling  of  the  law c,  fpeaks 
there  with  a  more  direct  reference  to  love  to  men, 
or  one  another  ;  yet  it  is  plain  too  that  both 
branches  may  be  reduced  to  one  j    for   no  man 

loves 
5  Rom.  xu  1.  8, 10.] 


(  '33  ) 

loves  his  brother  or  neighbour  truly,  if  he  do  S  e  r  m. 

not  Jove  him  for  God's  fake,  and  upon  his  ac-    VHI. 

count.     That  great  law  againfh  murder  in  the 

book  of    Genefis  is  founded  upon  this   reafon, 

For  in  the  image  of  God  made  he  man  d ;  fo  that 

it  is  God  who  is  principally  {truck  at,  when  one 

man  murders  another.     Thus  our  Saviour  made 

the  fummary  of  the  Jaw  twofold,  when  he  faid, 

(to  the  lawyer,  who  had  afked  him,  Which  was 

the  great  commandment,)  Thou  Jhalt  love  the  Lord 

thy  God   with  all  thy  heart,  and  with  all  thy 

foul,  and  with  all  thy  mind ;   and  thy  neighbour  as 

thy  felf.     On  thefe   two  commandments  hang  all 

the  law  and  the  prophets  c. 

The  whole  of  our  duty  therefore  centers  in 
this  one  thing,  love  to  God.  This  is  the  radi- 
cal principle  whence  all  is  to  proceed  ;  and  every 
command  doth  bind  us  with  this  reduplication, 
"  Do  this  and  Jove  God,  and  do  that  as  a  lover 
"  of  God,"  othei'wife  what  we  do  is  no  more 
the  fame  thing  which  the  law  injoins,  than  the 
carcafe  of  a  man  is  the  man.  That  which  is  the 
foul  of  the  duty  is  wanting,  and  that  is  love. 
Whatfignify,  think  you,  thofe  prayers  to  God, 
which  are  put  up  by  one  that  does-  not  love  him  I 
or  of  what  avail  is  any  other  act  of  worfhip  that 
is  performed  by  fuch  a  one  ?  And  if  we  do  any 
part  of  our  duty  which  refpecls  man,  and  that; 
duty  be  not  animated  by  the  love  of  God,  the 
love  that  one  man  can  have  to  another  in  this 
cafe  is  nothing  elfe  but  a  fort  of  friendly  inter- 
K  3  courfe 

6  Gen.  ix.  6.        !  Matth.  xxn.  36 40. 


(   *34  ) 

V  O  L.  courfe  among  rebels,  that  have  cut  off  themfelves 
!•  from  their  fupreme  Ruler  j  and  take  no  more 
notice  of  his  intereft  which  he  hath  in  common 
in  them,  but  as  they  are  confederate!  and  joined 
in  a  confpiracy  againft  him.  Love  ^mongmen, 
why  do  we  talk  of  that  ?  To  love  ilic'h  men  as 
have  quite  cut  off  themfelves  from  God,  as 
well  as  wie  our  felves  have  done,  is  only  fuch  a 
love  as  is  among;  rebels,  that  treat  one  another 
kindly  in  a  ftate  of  rebellion.     To  proceed, 

6.  I  t  is  a  violation  of  the  moft  merciful  in- 
dulgent law,  injoining  us  a  duty  moil  agreeable 
to  our  own  necefiities,  and  the  leaif.  toilfome  and 
expenfive  of  all  others.     How  intolerable  then  is 
it  to  affront  God,  and  even  to  do  it  with  no 
pretence  of  advantage  to  our   felves,  but  greatly 
to  our  own  difad vantage  and  lofs  !  How  merci- 
ful is  the  law  of  love  !  how  direct  a  provifion  is 
there    made    in   it    for    the   neceffity  of  man  ! 
Pray  what  mall  we  do,  nay  what  can  we  do  with 
our  felves,  if  we  place  not  our  love  upon  God? 
It  may  be  we  do  not  find  our  prefent  need  of  him, 
as  long  as  we  find  objects  of  fenfe  courting  and 
flattering  us  in  our  way ;  but  do  not  we  know 
that  this  world  muff   break   up,  and  this  frame 
of  earth  and  flefh  in  which  we  dwell,  difTolve ! 
What  then  will  become  of  him  at  laft  that  will 
be  found  to  have  been  no  lover  of  God  ?  How 
dreadful  a  thing  is  it  for  a  foul  to  be  ftript  naked 
and  to   have  nothing  to  injoy  !    It  cannot  injoy 
God,  becaufe  it  never  loved  him.      For  fur e, 
what  we  love  not,  we  can  never  injoy. 

There- 


(  '35) 

Therefore  it   was  a  mod  merciful  law Serm. 
that    faid  unto  us,    "  Love  the  Lord   your    VIII. 
"  God  with  all  your  heart,  with  all  your  foul, 
"  and  with  all  your  llrength."     It  is  a  law  teach- 
ing us  to  be  happy,  and  to  folace  our  felves  in 
the  rich  plenitude  of  divine  goodncfs.     Our  ne- 
ceffity-doth  at  once  urge  us,  and  the  divine  good- 
nefs  invite  us  here   to  place  our  love.     This  is 
the  true    folution    of   Plato's    riddle,    "  That 
"  Love  is  the  daughter  of  Pluto  andPENiA." 
For  it  plainly  appears  that  the  rich  plenty  of  di- 
vine goodnefs,  and  the  poverty  and  indigence  of 
the  poor  creature  that    cannot  otherwife  difpofe 
of  itfclf,  are  the  true  parents  of  love. 

T  h  i  s  is  a  thins  alio  that  will  coft  us  nothing. 
To  love  God  therefore  is  the  moft  unexception- 
able thing  in  the  \  orld.  It  is  what  we  are  cap- 
able of  in  the  word  external  circumftances.  If 
a  man  be. never  fo  poor  he  may  yet  love  God. 
If  he  be  fick  and  infirm,  if  he  be  never  fo 
mean,  if  he  have  no  eftate,  no  intereft,  or  be 
never  fo  little  in  repute,  he  is  yet  capable  of 
loving  God.  This  he  can  do  any  .where,  in 
any  place,  in  any  defart  or  cave,  or  upon  the 
moft  afflictive  bed  of  languifhing.  There  is 
no  pretence  againft  loving  God,  let  a  man's 
cafe  be  what  it  will,  or  fuppofed  to  be.  It  is 
therefore  a  moft  intolerable  thing  to  offend  a- 
gainft  a  law  that  provides  fo  directly  for  our 
happinefs  and  moft  urgent  neceffities.  It  is 
fuch  a  law,  an  obedience  to  which  will  coft  us 
nothing,  neither  can  there  be  the  leaft  pretence 
K  4  of 


(   136) 

of  gaining  any  thing  by  the  neglect  of  it. 
The  fin  is  therefore  the  more  horrid,  and  foul 
and  fhameful  it  is  to  difobey  in  a  cafe  where- 
in we  have  nothing  to  fay  for  our  felves. 
And  again, 

7.  It  is  a  direct  contradiction  to  our  own 
light,  and  the  common  fentiments  of  mankind. 
For  this  is  no  difputable  thing,  whether  we  are 
to  love  God  yea  or  no.  There  are  many  things 
in  religion,  and  many  things  more  that  are  af- 
fixed to  it,  that  make  much  matter  of  difputa- 
tion,  and  great  ventilating  of  arguments  there 
is  pro  and  con,  this  way  and  that ;  but  pray  who 
can  tell  how  to  form  an  argument  againft  the 
love  of  G  o  d  ?  To  deny  this  is  to  affront  our 
own  light,  and  that  of  the  world  in  common  ; 
for  there  is  no  man  that  will  profefs  himfelf  to 
be  no  lover  of  God.  Did  you  ever  meet  with 
any  one  that  would  profefs  enmity  to  him  ?  And 
the  foul  of  man  cannot  be  indifferent  in.  this  cafe. 
It  muft  either  be  a  friend  or  an  enemy,  muft 
either  love  or  hate.  God  is  not  indifferent,  or 
a  mere  nothing  to  us,  and  how  fhould  we  be 
affected  to  him,  if  not  by  love  ?  And  we  fur- 
ther add, 

8.  It  is  a  moft  unnatural  wickednefs  to  the 
Parent  of  that  being  which  we  are  each  of  us 
furnifhed  with,  to  difaffect  our  own  original. 
That  men  mould  difaffect  him  from  whom  they 
immediately  fprang,  and  whofe  image  they  ex- 
prefsly  bear,  is,  I  fay,  a  moft  unnatural  crime. 
Suppofe  there  were  a  fon  to  be  found  that  never 

could 


(  *37  ) 

could  love  his  Father,  and  always  hated  the  womb  Serm. 
that  bare  him  ♦,  what  a  ftrange  prodigy  in  nature  VIII. 
would  he  be  thought !  But  is  not  this  infinitely 
more  prodigious  to  difaffect  the  intire  and  fu- 
preme  author  of  our  own  life  and  being,  of 
which  parents  are  but  partial,  or  at  mod  but 
fubordinate  authors.     And  in  the 

Last  place,  not  to   add   more,   it    is  blaf- 
phemy  againfl  the  divine  goodnefs.     It  is  a  prac- 
tical blafphemy.     It  is  the  molt  emphatical  way 
of  denying  God.     For   as  the  man  that  does 
not  believe  him,    denieth  his  truth  and  makes 
him  a  liar,  fo  by  manifefl  parity,  he  that   doth 
not  love  him  denieth  his  goodnefs,  a  great  deal 
more  fjgnificantly  than  can  be  done  by  words. 
For    men  many  times  earneftly    fpeak  what  is 
not  their  fettled  judgment,  and  what  they  are 
afterwards  ready  to  retract.     But    how  horrid  a 
thing    is    this,    that    a    man    by    a   continued 
courfe    and    feries  of   practice  mould  difcover 
this  to  be   the   fixed   fenfe    of    his  foul,    that 
God  is  not  worthy  of  his  love  !    that  a  race  of 
reafonable  creatures  mould  bear  their  joint  tefti- 
mony  againfl  the  great  and  bleffed  God,  the 
common  author  and  caufe  of  all  being,  that  he 
is  not  worthy  of  the  love  of  any  of  them  !   For 
we  practically  fay  fo  while  we  live  in  the  neglect 
of  this  duty.     What  do  we  talk  of  words  in  this 
cafe,  when  deeds  and  our  conftant  practice  do 
more  figniflcantly  and  directly  fpeak  ?    and  what 
doth  the  courfe  of  a  man  fpeak,  who  loves  not 
@od,    but  this,    that   he  is  not  to  be  loved? 

Therefore 


(  138) 
VOL.  Therefore  fure,  not  to  love  Go  d,  though  we  fee 
I.      him  not,  is  not  only  a  fin,  but  a  moft  monftrous 
and  horrid  one. 

W  e  mould  go  on  to  make  fome  practical  in- 
ferences from  all  that  has  been  faid  on  this  part 
of  our  fubjecl:,  that  we  might  thereby  the  more 
clofely  apply  all  5  but  of  this  hereafter. 


SERM, 


(  '39  ) 

SERMON    IX. 

Preached  October  1 i,   1676. 

I  J  OH  N      IV.     20. 

•»■- — £?<?  /fe  /owfi6  »02f  /v.r  Brother,  whom  he 
hath  feen -,  how  can  he  love  God,  whom  he 
hath  not  feen  ? 


N  ipeaking  to  the  fecond  part  of  our  fubjed?: 
we  have  largely  inlifted  in  mewing  you,  that 
our  not  feeing  God  is  no  excufe  for  our 
not  loving  him.  We  have  fhewn  particularly, 
that  it  is  infufficient,  and  alfo  very  abfurd  to  be 
alledged  as  an  excufe  -,  and  that-  it  is  not  only 
a  finfulomifTion,  but  a  molt  horrid  wickednefsa 
not  to  live  in  the  exercife  of  love  to  Go  d,  not* 
withftanding  this  excufe  that  we  cannot  lee  him. 

I  t  now  remains,  as  we  promifed  in  our  laft, 
to  deduce  from  the  whole  fome  practical  infer- 
ences, by  which  (if  Go  d  will  fo  direct  his  word) 
all  may  be  applied,  and  brought  home  with  the 
greater  pungency  to  our  own  hearts.     And, 

1.  W  e  may  hence  take  notice  of  the  info- 
lent  wickednefs  of  the  world,  that  they  fo  general- 
ly agree  to  confine  the  little  love  that  is  left  in  it 
to  one  another,  and  to  exclude  the  Blefled  God. 

That, 


(  Ho  ) 

That  men  do  not  Jove  God  fpeaks  them  very 
wicked ;  that  they  continue  in  the  neglect  of  this 
iuty,  without  any  excufe,  fpeaks  the  infolency 
of  their  wickednefs.  While  they  have  not  a  cloke 
left  them,  not  a  colourable  pretence,  nor  any 
thing  to  fay  for  themfelves  that  is  fo  much  as  plau- 
fible;  yet  they  continue  their  courfe  of  excluding 
God  out  of  their  hearts,  and  live  as  if  they  owed 
him  nothing,  and  had  no  concern  at  all  with  him. 

That  men  do  not  love  God  is  a  thing  that 
cannot  be  excufed,  as  you  have  heard ;  and  it  is 
as  little  capable  of  denial,  as  of  excufe.  The 
matter  is  open  and  manifeft.  The  general  face 
and  afpedl  of  this  world  fheweth,  how  little  there 
is  of  the  love  of  G  o  d  in  it.  The  very  fhew  of 
its  countenance  fpeaks  it  plainly.  Men  do  in  this 
Gutter  even  declare  their  fin  as  Sodom.  They 
openly  teftify  to  one  another  that  they  are  Go  u's 
enemies.  So  that  every  man  that  runs  may  read 
how  the  matter  commonly  is  with  men  in  this 
refpect 

Alas,  how  little  doth  God's  intereft  fignify 

in  this  world !  this  ihews  how  little  he  is  beloved. 

How  little  is  his  intereft  valued,  in  comparifon 

of  that  which  is  merely  fecular,  and  human !  We 

have  inftanced  to  you  already  in  this  and  many 

other  things,  For  the  eviction  of  the   matter  of 

fact  in  this  cafe.    As  for  the  matter  of  right  and 

wrong  in  the  cafe;,  you  have  fully  feen,  from  the 

demonftration  which  hath  been  given  you,  that 

our  not  feeing,  excufeth  us  not  from  loving  God. 

Nothing  can  be  more  plain,  than  (as  we  noted 

heretofore) 


(  i4i  ) 

heretofore)  that  although  too  little  refpect  be  paid  Serm. 
in  the  moft  important  matters  to  human  laws,  t  __ 
yet  there  is  a  great  deai  lefs  paid  to  divine.  Men 
are  more  prone  to  be  obfervantof  the  laws  of  men 
than  of  Go  d.  But  there  is  no  true  obedience  to 
the  one  or  the  other  which  doth  not  proceed  from 
love,  fo  far  as  it  is  true.  We  are  to  owe  nothing 
to  any  man  but  love,  or  what  may  fpring  from 
thence.  It  was  the  complaint  you  know  of  old, 
The  ftatutes  of  Omri  are  kept a  ?  A  very  fcrupulous 
care,  as  is  intimated  and  complained  of,  there  was 
to  obferve  them  ;  while  the  ftatutes  of  Go  d  were 
negle&ed,  or  m :  fo  much  refpected  among  thofe 
that  profeffed  his  name. 

Yea,  and  which  is  more  than  that;  how 
much  more  frequent  are  the  inflances  that  may  be 
affigned  of  laws  made  directly kagainft  Go  d's  in- 
tereft,  and  the  precepts  of  the  firft  table,  than  a- 
gaintt  thofe  of  the  fecond  !  The  world  in  the  fe- 
veral  fucceffive  ages  of  it,  hath  been  full  of  in- 
ftances  of  laws  made  for  polytheifm,  infidelity, 
idolatry,  the  worfhiping  of  falfe  gods,  and  the 
aboliihing,  or  very  much  depraving  the  worfhip 
of  the  true.  But  when  did  you  ever  hear  of  iaws 
made  for  theft,  falfe  witnefs  bearing,  and  the  like? 
fo  as  to  oblige  men  under  certain  penalties  to  in- 
vade each  other's  interefts,  as  they  generally  make 
bold  with  Go  d.  We  have  heard  and  read  very 
frequently  of  men  perfecuted  even  to  the  death  by 
laws,  for  not  burning  incenfe  to  idols,  for  not 
denying  of  Chrift,  and  the  like  -3  but  when  did 

you 

■  Micah  vi.  16. 


(  M-2  } 
VOL.  you  ever  hear  of  a  man  expofed  to  fiich  penalties' 
I.  for  not  ftealing,  for  not  couzening,  not  defraud- 
ing this,  or  that,  or  the  other  man  ?  So  apparent  is 
it,  that  men  can  exprefs  fomewhat  of  tendernefs 
one  to  another,  in  refped  of  their  own  private  and 
fecular  intereft  ;  when,  in  the  mean  time,  there 
is  no  concern  at  all  for  the  common  intereft  of  the 
Lord  of  all  this  world.  So  that  what  intereft  is 
in  the  world  is  fhut  up  almoft  intirely  among  men 
themfelves.  And  though  there  is  too  little  regard 
to  that  intereft  j  yet  they  confine  what  there  is  among 
one  another,  excluding  the  BlefTed  God  from 
having  any  part  or  ftiare  in  their  love  at  all. 

And  truly,  Sirs,  I  fear  we  are  too  little  con- 
cerned about  this  lad  cafe.     We  do  not  conftder 
this  matter  as  it  deferves,  nor  with  that  folemnity 
that  it  challenges.     We  are  not  fovaffected  about 
the  rights  and  intereft  of  him,  whom  we  call  our 
Go  d,  as  we  ought  to  be.     It  doth  not  pain  us 
to  the  heart  as  it  fhould,  to  think  how  little  Go  d  is 
made  of  in  his  own  creation,  and  among  the  works 
of  his  own  hands.     We  fometimes,  when  we  hear 
the  matter  fpoken  of,  fay,  it  is  a  fad  cafe,  but  we 
know  not  how  to  help  it,  and  fo  pafs  it  very 
(lightly  over.     But  do  not  we  indeed  know  how 
to  help  it?  And  mould  not  this  affect  us  ten  thou- 
fand  times  more,  when  it  is  a  cafe,  that  we  can- 
only  lament?    Sure  methinks,  at  leaft  we  mould 
do  that  if  we  can  do  no  more.     But  how  prone 
are  we  to  alleviate  the  matter  by  confidering  it  as 
a  common  cafe.  "  Oh!  this  is  a  matter  of  obfer* 
&  Ration  every  day.  It  may  be  feen  in  every  place, 

w  that" 


(143) 

"  that  there  is  little  of  the  love  of  God  to  be  S  e  r  m. 
«c  found  among  men."  And  is  it  a  common  cafe  ?  IX. 
is  it  not  then  a  thoufand  times  more  horrid  that  it 
mould  be  fo  common  ?  If  there  had  been  but  one 
apoftate  creature  from  G  o  d  in  all  the  world,  one 
perfon  of  whom  it  might  befaid,  "  He  doth  not 
*'  love  God,"  how  mocking  and  horrid  would 
this  man  look  in  our  eye !  But  is  it  not  inconceiva- 
bly worfe  and  more  horrid,  that  there  mould  be  fo 
general  a  revolt  from  God?  and  that  the  hearts 
and  love  of  his  poor  creatures  are  fo  averted  with- 
out caufe,  and  wickedly  alienated  from  him  all 
the  world  over? 

2.  W  e  further  collect  hence,  that  the  con- 
viction of  the  unreconciled  part  of  the  world  muft 
needs  be  very  clear  and  eafy  in  the  great  day. 
When  this  (hall  be  the  common  cafe  brought  into 
trial  (as  indeed  it  will  be  with  every  man)  "  Was 
u  he  a  lover  of  Go  d,  or  was  he  not  ?"  how  eafv 
and  clear,  I  fay,  muft  the  conviction  needs  be, 
fince,  as  you  have  heard,  it  is  a  matter  that  ad- 
mits of  no  excufe  ?  If  this  be  a  matter  not  d  efenfi- 
ble  at  our  own  bar,  among  our  felves,  when  we 
controvert  the  matter  one  with  another;  how  ea- 
fiiy  and  glorioufly  will  divine  juftice  triumph  in 
the  eviction"  of  his  right,  and  of  the  wrong  that 
hath  been  done  him  by  his  creatures  in  this  matter? 
Behold  a  whole  race  of  creatures,  originally  capa- 
ble of  his  love  and  communion,  gone  off  from 
him  with  one  confent !  alienated  in  heart  and 
fpirit,  from  the  life  and  love  of  God!  tranf- 

mitting 


(  144  ) 

mitting  their  enmity  and  difloyalty  from  age  to 
from  generation  to  generation !  and,  in  a 
word,  emboldening  themfelves  in  wickednefs  a- 
gainft  him,  becaufe  they  fee  him  not ;  and,  as 
they  vainly  think,  becaufe  he  fees  not  them. 

And  yet  in  the  mean  time  it  is  very  plain* 
that  men  might  know  him  if  they  would  j  for  they 
live,  and  move,  and  have  their  whole  fubfiftence 
in,  and  by  him.  He  is  not  far  from  any  one  of 
them.  He  fupplies  them  with  breath  from  mo- 
ment to  moment.  They  intirely  owe  themfelves, 
their  being,  and  prefervation,  to  an  every  where 
prefent,  and  apprehenfible  Deity.  Yet  they  do 
not,  neither  will  they  know  him ;  and  in  this  vo- 
luntary ignorance  they  fufficiently  fhew,  that  they 
love  him  not.  How  glorious  then  will  the  tri- 
umphs of  juftice  be,  when  this  cafe  comes  to  be 
Hated!  when  this  fhall  be  the  charge  brought  a- 
gainft  men,  be  they  who  they  will,  or  whatfoever 
they  have  been  in  other  refpects,  that  they  have 
been  no  lovers  of  Go  d. 

3.  We  are  hence  to  note,  and  admire  the 
wonderful  patience,  and  bounty  of  G  o  d  to  this 
wretched  world.  How  admirable  are  the  riches 
of  his  goodnefs,  and  his  fparing  and  fuftaining 
mercy!  that  the  treafures  of  wrath  are  fhut  up, 
and  the  treafures  of  bounty  opened  to  a  world, 
where  he  hath,  upon  the  matter,  but  little  or  no 
love!  One  would  wonder  that  this  world  mould 
not  have  been  in  flames  many  an  age  ago,  con- 
fidering  how  enmity  againft  God  hath  been  trans- 
mitted 


f  HS  ) 
mltted  from  age  to  age.     But  how  much  more S er m, 
reafon  have  we  to  wonder,  that   he  Co  concerns     EC. 
himfeif  about,  and  takes  fuch  care  for  a  company 
of  wretched  mifcreants,  among  whom  he  is  not 
Valued !  Stiil  his  treafures  are  opened  to  us ;  his  fun 
mines,  his  rain  fails,  a*nd   in  ways  of  grace  and 
mercy  he  leaves  not  himfeif  without  witnefs,  in 
that  he  is  continually  doing  us  good,  Giving  rairi 
from  heaven  and  fruitful  feafons,  filling  our  hearts, 
with  food  and  gladnefs  b ;  though    in  the   mean 
time  men  will  not  know  who  feeds  therri,  and 
maintains  their  life,  and  parcels  out  their  breath 
to  them,  every  moment,  from  time  to  time. 

Sure  ly  it  becomes  ir>  deeply  to  adore  that  pa- 
tience, and  bounty,  that  are  fo  continually  ex- 
ercifed  towards  fuch  creatures,  who  are  here  fhut 
lip  in  the  dark,  as  it  were,  from  one  day  to  another. 
God  appears  not  to  them ;  they  fee  him  not,  and 
in  the  mean  time  agree  in  this,  that  they  will  have 
no  thoughts  of  him,  but  have  him  in  perpetual  obli- 
vion. Yet  all  the  while  they  have  natural  pow- 
ers and  faculties,  which  if  employed  in  the  inquiry, 
might  eafily  inform  them,  that  they  did  not  make 
themfelves-,  that  they  have  not  their  life  in  their 
own  hands,  neither  can  they  prolong  it  at  their 
Own  pleafure,  in  as  much  as  all  of  its  live,  and 
Move,  and  have  our  being  in  God c.  However, 
they  content  themfelves  with  their  ignorance  of 
him  ;  and  yet  he  hathfufrained  the  world,  and  up- 
held the  "pillars  of  it,  When  fometirhes  it  hath 
been  ready  to  diffolve,  and  bur'ft  afunder,  with 
Vol.  I.  L  that 

•  Ads  xiv.  17.  *  A&sxvit.  28. 


(  146) 

V  O  L.  that  weight  of  vvickednefs  that  hath  overwhelmed 
*•       it  for  a  time.  - 

W  e  ought  fnrely  in  the  contemplation  of  this 
to  fay,  how  far  are  his  ways  above  our  ways,  and 
his  thoughts  above  our  thoughts !  Men  fometimes 
when  they  receive  but  a  petty  injury,  and  an  ap- 
parent wrong  from  another,  are  prefently  won- 
dering, that  the  earth  doth  not  fwallow  up  the  man 
that  hath  done  them  this  palpable  wrong;  that 
vengeance  fpares  him  ;  or  that  God  fuffers  fuch  a 
one  to  live.  Oh  why  do  not  we  turn  all  our 
wonder  this  way,  that  God  fpares  thofe  that  are 
perpetually  affronting  him!  making  it  as  it  were 
the  whole  bufinefs  of  their  life  to  teftify  to  all  the 
world,  how  little  they  care  for  him  that  made 
them !  We  ought  then  to  confider  with  great  ad- 
miration that  vail  and  immenfe  goodnefs,  which 
is  lb  indulgent  to  men  all  this  while.     Again, 

4.  W  £  may  hence  learn  too  the  abfolute 
neceffity,  and  proper  bufinefs  of  the  Redeemer  5. 
how  great  need  there  was  of  a  Redeemer,  and 
what  work,  and  bufinefs  he  has  to  do  on  the  be- 
haif  of  finful  men. 

W  e  may  learn,  I  fay,  how  great  need  there 
was  of  fuch  a  one.  For  who  can  ftand  under  the 
weight  of  this  charge,  to  have  lived  days,  and 
months,  and  years  in  this  world,  deftitute  of  the 
love  of  Go  d  ?  Any  man  that  apprehends  the  hor- 
ror of  the  thing,  and  knows  how  inexcufable  a 
wickednefs  it  is,  and  how  horrid,  notwithftand- 
ing  any  pretence  of  excufe,  cannot  but  be  greatly 

affected 


(  H7  ) 

arTecf.ed  by  it  5.  methinks  palenefs  muft  pofTefs  his  S  e  r  m. 
face,  and  pining  his  heart,  to  be  fubjed  to  fo  IX. 
heavy  a  charge,  and  alfo  liable  to  be  convicted 
of  not  loving  God.  And  then,  one  would  think, 
it  fhould  be  eafy  to  underftand  what  need  there 
was  of  a  Redeemer.  The  creation  would  not  be 
able  to  fuftain  this  burden,  to  have  creatures  in  it 
that  loved  not  God,  and  weredifaffected  to  their 
own  original.  It  this  guilt  were  to  be  parcelled 
out  among  the  creation,  how  foon  would  it  make 
all  things  fly  afunder !  and  how  impoflible  would 
it  be  for  things  to  fubfift  and  hold  together !  How 
great  then  was  the  need  of  a  Redeemer  in  this 
cafe  ? 

And  we  may  fee  what  his  bufinefs  hereupon 
muftbealfo;  that  is,  both  to  expiate  the  guilt 
of  fuch  as  have  not  loved  God,  and  to  procure 
that  they  may  do  fo  for  the  time  to  come.  And 
thefe  two  we  are  to  confider  not  as  feparate  and 
apart  from  one  another.  We  are  not  to  fancy 
or  imagine,  that  Chrift  hath  only  this  to  do,  name- 
ly to  procure  pardon  for  our  not  having  loved 
God.  Sure  he  is  to  procure  grace,  alfo  that  we 
may,  and  effectually  fhall  do  fo  for  the  future, 
or  d(e  he  will  profit  us  but  little.  If  we  have  to 
do  with  Chrift  at  all,  if  ever  we  receive  any  bene- 
fit at  all  by  him,  it  muft  be  this  double  benefit  in 
conjunction  ;  not  the  one  feparate  from  the  other. 

The  imagination  runs  in  common  among  men, 
as  if  Chrifl's  bulinefs  as  mediator  was  only  to  re- 
concile God  to  men,  and  not  man  to  God.   But 
howexprefsly  doth  the  Scripture  fpeak  of  this  part 
L  2  tool 


(  >48  ) 
VOL.  too!  To u  that  were fometime  alienated^  and  ene- 
!•  mies  in  your  mind  by  wicked  works,  yet  now  hath 
he  reconciled.  d  He  mud  reconcile  us  to  God. 
And  therefore  the  Apoftle  again  faith,  that  God 
was  in  Chrift  reconciling  the  W or  l  d  to  him/elf  c. 
To  take  out  of  the  hearts  of  men  the  enmity  that 
is  reigning  every  where  againft  God,  and  bring 
them  into  love  with  him,  is  the  very  bufmefs  of 
the  gofpel. 

The  re  did  not  need  a  gofpel  to  be  preached 
to  heaven,  to  incline  God  to  man;  but  there 
was  a  neceiTity  of  difpenfing  one  on  earth  to  men, 
to  incline  them  to  G  o  d.  If  the  bufmefs  had  only 
been  to  reconcile  GoDto  man,  there  had  been  no 
need  of  a  gofpel  at  all.  The  affair  of  our  redemp- 
tion might  have  been  tranfacfted  between  the  Father, 
and  the  Son »  in  God's  eternal  counfel.  Chrift 
might  have  died  as  he  did,  and  the  ends  of  his 
dying  be  never  known  to  us,  were  it  not  that 
this  was  the  means,  that  the  fpirit  of  Chrift  was 
to  work  by,  in  order  to  overcome  men's  hearts, 
and  flay  the  enmity  in  them,  not  to  be  done  by  any 
other  way.  And  lhall  any  of  us  think,  that 
Chrift  came  into  the  world  to  procure  the  falvation 
of  thofe,  that  loved  not  God  ?  This  were  to  think, 
that  he  came  into  the  world  to  banifh  the  love  of 
G-O  d  out  of  it. 

Therefore  we  muft.  know,  that  if  ever  we 
be  the  better  for  Chrift  it  muft  be  both  in  his  ex- 
piating our  guilt,  for  not  loving  God;  and  in 
removing   our  enmity,  that  our  love  may  be  fet 

upon 

d  Col.  i.  21.  f  2  Cor.  v.  19. 


f  H9  ) 

upon  him,  our  hearts  joined  with  him,  and  in-  S  e  r  m. 
gaged  in  communion  and  fellowship  with  him,  ■"*•• 
in  our  future  courfe.  For  this  is  the  bufinefs  of  a 
Mediator  between  God  and  man:  to  falve  the 
breach  on  both  fides;  to  make  a  mutual  agree- 
ment between  both  parties;  to  vindicate  God's 
right,  andfo  to  act  the  part  of  a  juft  Redeemer, 
and  to  procure  man's  righteoufnefs,  which  is  the 
part  of  a  merciful  Redeemer.  This  was  his 
thought:  "  This  cafe  mud  be  either  redreficd  in 
"  men  by  working  a  change  in  them,  or  elfe 
"  vindicated  upon  them."  This  he  is  obliged  to 
as  Redeemer.  The  Father  hath  given  all  judge- 
ment f  into  his  hand  j  and  as  it  were  depofited 
his  rights  there,  to  be  vindicated  by  him,  or  re- 
ftored. 

5.  Learn  hence  the  generous  nature  of 
divine  love  in  men.  The  love  that  we  owe,  and 
that  good  fouls  do  live  in  the  exercife  of,  and 
actually  bear  to  God,  of  how  noble  and  gene- 
rous a  nature  I  fay,  is  it?  Their  love  is  of  fo  refin- 
ed and  folid  a  nature,  that  it  breaks  through  the 
whole  fphere  of  fenfe,  and  flies  above  all  vifible 
things,  and  pitcheth  upon  an  invifiole  object. 
There  it  terminates,  and  takes  up  its  refidence. 
It  never  refts  till  it  has  flown  up  thither,  and  feeks 
no  excufe  from  the  duty  of  love  to  Go  d,  merely 
becaufe  he  is  invilible.  It  defpifeth  to  be  fo  ex- 
cufed,  and  neglects,  and  difregards  the  dictates 
of  fenfe  in  the  cafe.  This  is  the  genius  of  divine 
L  3  love, 

*  John  v.  21. 


(  i5°) 

VOL.  love,  and  the  inward  fpiritual  fenfe  of  the  new 
creature,  whereof  this  Jove  is  the  heart,  and  life, 
and  foul.  *-  What!  fhall  external  fenfe  impofe 
"  upon  me,  and  tell  me  what  is  fit  for  me  to  love, 
"  and  what  not?  What!  fhall  I  love  no  higher 
"  thanfo?  no  higher  than  a  brute?"  Therefore, 
how  much  more  noble  and  excellent  a  fpirit  is  that 
of  the  truly  good  man,  than  the  men  of  this  world 
are  of!  and  how  excellent  is  the  fpirit  of  divine 
love,  which  is  in  the  faints,  above  that  which  is 
earthly  and  fenfual !  Let  us  believe  this  therefore, 
and  be  convinced,  that  the  fpirit  that  is  peculiar 
to  godly  men  is  quite  another  thing,  from  a  vul- 
gar and  mundane  fpirit ;  and  its  ftrain  and  genius 
different,  from  that  of  the  men  of  this  world. 
Thefe  love  only  what  they  fee,  and  think  they 
are  excufed  from  loving  any  but  fenfible  objects. 
But  fays  the  good  man,  "  When  I  have  feen, 
"  and  viewed  all  the  good,  and  all  the  excellen- 
5s  cy  that  this  fenfible  creation  can  offer  to  my 
"  view,  I  muff  have  fbmething  unfeen  for  my 
<s  love  to  pitch  upon  which  is  beyond  all  this.98 
Therefore  a  gracious  fpirit  is  an  excellent  fpirit. 
It  cannot  grovel  upon  this  earth.  It  muff  afcend 
above  all  vifible  things,  and  get  up  to  that  God 
-who  is  invifible. 

6.  Since  we  are  fo  ftricTrly  obliged  to  the 
love  of  God  though  we  cannot  fee  him ;  what 
reafon  have  we  to  charge  and  condemn  ourfelves, 
and  even  loath  and  abhor  our  felves,  that  we 
have  loved  him  fo  little,  and  that  fo  fmall  a  part 

'    of 


(  '5'.) 

of  our  life  can  be  faid  to  have  been  fpent  in  this  S  e  r  M. 
divine  exercife  !  It  is  high  time  for  us  to  under- 
ftand  the  ftate  of  our  cafe,  and  to  confider  it  in  this 
refpedt:  though  it  is  very  much  to  be  feared  that 
it  is  but  little  confidered;  for  alas,  how  generally 
do  people  carry  it  as  if  they  thought  themfelves 
innocent  in  this  point!  After  all  the  injury  that  has 
been  done  to  God  by  our  not  loving  him,  this  is 
the  moll  intolerable  aggravation  that  we  mould 
think  our  felves  innocent  therein,  and  maintain 
that  temper  of  fpirit  as  if  we  apprehended  all  was 
well.  And  how  plain  is  it  that  it  will  not  enter 
into  the  fouls  of  men,  that  they  are  guilty  creatures 
before  the  Lord  on  this  account,  that  they  have 
not  loved  him  ? 

If  a  man  had  fecretly  and  privily  been  guilty 
of  the  death  of  another  on  luch  a  day,  and  the 
matter  was  clofely  covered  up  and  no  body  knew 
it;  yet  how  would  his  own  thoughts  dog  him  and 
accufe  him  at  night!  The  blood  of  that  man 
would  fo  cry  in  his  confcience,  that  certainly  he 
would  have  but  a  hard  matter  of  it  to  co'mpofe 
himfelf  to  quiet  peaceful  repofe.  Why,  men  in 
not  loving  God  are  guilty  of  deicide,  as  much  as 
they  can  be,  or  as  far  as  their  power  extends. 
It  is  an  attempt  againft  God.  It  is  faying  in 
their  hearts,  No  God!  For  it  is  a  plain  denial 
of  his  goodnefs,  and  therefore  of  his  being.  It  is 
as  much  a  denial  of  his  goodnefs,  as  infidelity  is 
of  his  truth.  What  a  Arrange  thing  is  it,  that 
men  can  be  fo  much  at  peace  with  themfelves,  can 
pafs  over  whole  days  one  after  another,  yet  no 
L  4  fuck 


(    !J*  ) 
VOL.  fuch  thing  as  the  love  of  Go  d  to  be  found  among 
t  them !  and  at  night  can  fleep  and  reft,  and  their 
hearts  never  fmite  them  for  it. 

Methinks  it  is  ftrange  that  men  can  make 
fo  llight  a  matter  of  breaking  all  laws  at  once,  as 
you  have  heard  this  is  of  not  loving  God;  of 
fubvertino;  the  whole  frame  of  the  divine  govern- 
ment  oyer  us.  For  how  do  we  obey  it  in  any 
thing,  who  comport  not  with  the  firft  principle 
of  obedience,  namely  love  to  Go  d  ?  Oh  that  men 
fhould  be  guilty  of  a  more  horrid  fad,  than  it 
would  be,  if  it  were  in  theirpower,totum  all  things 
out  of  order,  and  yet  not  only  be  able  to  reft  but 
even  to  think  themfelves  innocent  all  the  while! 

These  things,  in  my  apprehenfion,  do  make 
a  mod  wonderful  conjuncture,  where  they  hap- 
pen to  rrjeet  together  \  thefe  four  things  efpecial- 

ly,' 

T  h  4  t  it  mould  be  fo  plain  to  every  man 
that  he  ought  to  love  God; 

That  it  mould  be  fo  plainly  demonstrable  as 
to  the  moil,  that  they  do  not  love  God; 

That  it  fhould  be  fo  confeffedly  a  foul  and 
horrid  thing  not  to  love  him,  even  by  every 
man's  acknowledgment;  and  yet, 

T  h  a  t  fo  many  can  be  guilty  of  this  horrid 
crime  ail  their  lives,  and  yet  live  as  if  all  was  well, 
and  they  were  innocent  all  the  while.  All  thefe 
things  make,  I  fay,  an  amazing  conjuncture.  I 
appeal  to  you  if  they  do  not. 

But  that  none  of  us  may  be  fo  ftupid  under 
fiich  guilt  as  this,  let  us,  fince  we  cannot  excufe 

it. 


(  '53  ) 

ir,  freely  condemn  our  felves.     FoY  who  is  there Serm. 
among  us  but  mull  be  forced  to  acknowledge,     ***« 
jhat  the  love  of  God  is  too   little  exercifed,  or 
js  very  faint  and  languid  among  us  ?     Methinks 
we  fhould  hate  our  felves  for  this,  that  we  do  not 
love   God.     It  ought  to  be  looked  upon  as  a 
frightful  thing,  a  monftrous  indifpofition  in  us. 
We  mould  then  in  our  own  thoughts,  commune 
with  our  felves,  and  reafon  thus.    '*  Why,  what 
"  a  creature   am  I !   what  a  ftrange  creature   am 
"  I!  of  how  amazing  a  composition!  I  have  an 
"  underflanding  about  me.     I  know  that  which 
"  is  good  and  what  is  beft.     I  know  the  author 
"  of  all  goodnefs  and  excellency,  mult  needs  be 
"  the  higheft  excellency  and    goodnefs  himfelf. 
"  I  have  alfo  love  in  my  nature,  which  I  can 
"  employ  upon  inferior  things,  and  which  I  con- 
?'  fefs  to  be  of  unfpeakabiy  lefs,  and  ofdiminutive 
"  goodnefs.     How  monftroufly  ftrange  is  it  then 
W  that  I  cannot  feel  daily  emotions  of  love  in  my 
*e  heart  to  God!  that  I  cannot  find  my  heart  to 
*'  beat  for  him!  that  every  thought  of  him  is  not 
"  pleafant  to  me!  How  amazing  and  wonderful  is 
"  this!"     Why  fure  it  is  a  very  befitting pofture, 
that  we  mould  be  covered  with   fliame  and  con- 
fufion  before  the  Lord  •,  and  be  even  wallo wing  in 
our  own  tears,  lamenting  that  there  mould  be  fo 
ftupid  and  cool  an  afcent  in  our  hearts  towards 
him.     That  we  can  fpend  whole  days  without 
Jiim  •,  give  him  no  vifits,  and  receive  none  that 
are  of  concernment  to  us;  and  in  a  word,  lead  our 
life  as  it  were  without  God  in  the  world. 

It 


(  >54) 

It  fhould  make  us  afhamed  to  read  that  pre- 
cept of  an  heathen  emperor  *,  who  exprelfes  him- 
felf  to  this  effect,  and,  "  You  mull  lead  your  lives 
"  with  God.  Then,  fays  he,  you  will  be  faid  to 
"  lead  your  life  with  God,  when  you  approve 
<c  your  felves  well  pleafed  with  every  thing  that  he 
"  difpenfeth  to  you,  and  take  all  kindly  at  his 
"  hands;  and  when  alfo  you  obey  that  leader  and 
,c  ruler,"  (he  can  mean  nothing  but  the  con- 
fcience  that  is  in  man)  "  which  he  hath  fet  to  be 
*'  the  guide  of  your  actions.  So  fhall  you  lead 
"  your  lives  with  God,  and  have  daily  converfe 
*'  with  him."  And  now  to  have  daily  our  con- 
vention in  the  world  without  God,  and  yet  have 
no  fcruple  about  it,  nor  remorfe  upon  it,  is  a  mar- 
vellous thing;  efpecially  among  us,  who  hear  of 
him  and  from  him  fo  often,  and  know  that  we 
muft  be  happy  in  him  at  laft,  or  elfe  eternally 
rnifera"ble.     In  the 

Last  place,  fince  our  not  feeing  God  cannot 
excufe  us  from  loving  him,  how  much  we  are 
concerned  to  fee  to  it  that  it  be  no  hindrance  or  im- 
pediment to  this  our  duty  of  loving  God.  And 
that  it  may  not,  it  is  very  necefTary  that  it  be 
fome  way  or  other  fupplied.  Since  it  is  impofl 
fible  for  us  to  fee  God,  we  ought  to  confider 
ferioufly  with  our  felves,  whether  there  be  not 
fomething  or  other  that  may  ferve  us  inftead  of 
the  fight  of  Go  d,  and  be  a  means  of  our  living  in 
his  love.  And  here  I  had  feveral  things  in  my 
thoughts  to  have  hinted  to  you,  and  intended  to 
have  gone  through  them  at  this  time;  but  I  muft 
leave  them  to  the  next  opportunity.         SERM. 

*  Antoninus. 


(  *5S  ) 

SERMON    X. 

Preached  October  5,  1676. 

I  Jo  H  N    IV.  20. 

m — He  that  Joveth  not  his  Brother,  whom  he 
hath  feen  5  how  can  he  love  God,  whom 
he  hath  not  feen  ? 

SINCE  it  is  necefiary,  that  our  not  feeing 
God  fhould  be  fo  fupplied,  as  that  we 
may  be  capable  of  loving  him,  notwith- 
ftanding  ;  I  now  proceed  to  give  fome  directions, 
which  I  hope  will  be  of  ufe  to  us  in  this  great 
and  important  matter.     As, 

1.  Let  us  fix  the  apprehenfion  deep  in  our 
fouls,  of  his  certain  neceffary  exiftence,  and  fu- 
preme  excellence.  Our  fight  doth  not  ferve  us 
to  the  loving  of  any  thing,  otherwife  than  as  it 
is  a  means  to  beget  an  apprehenfion  in  our  minds 
of  the  lovelinefs  of  it.  Sight  is  in  no  cafe  the 
immediate  inducement  of  love,  but  only  as  it  is 
minifterial  and  fubfervient  to  the  nobler  powers 
of  the  mind.  And  if  by  any  other  means  than 
by  feeing,  we  can  come  to  apprehend  fo  much 
concerning  the  blelfed  God,  to  wit  his  mo.ft  ne- 
ceffary exiftence,  and  fupreme  excellency,  we 
ihajl  not  be  at  a  lofs  then  for  an  apt  medium, 

by 


(  '56) 

V  O  L.  by  which  our  love  is  to  be  excited  in  us  towards 
I-       him. 

These  two  things  are  the  fame  in  effect  with 
thofe  that  the  Apoftle  tells  us  we  ought  to  be  af- 
fured  of,  in  order  to  our  coming  to  God  with 
acceptance,  namely,  That  he  is,  and  that  he  is  a 
rewarder  of  them  that  diligently  feek  him  a.  We 
may  eafily  underftand  how  he  is  a  rewarder,  if 
we  compare  this  pafTage  with  what  is  laid  to  A- 
braham,  /  am  thy  exceeding  great  r&ward  b.  God 
is  at  once  both  a  rewarder,  and  a  reward  to  thofe 
whofe  hearts  are  towards  him.  He  is  a  rewarder 
by  communicating  himfelf,  and  not  by  giving 
rewards  alien  and  diverfe  from  himfelf.  And  it 
is  neceffary  that  we  be  allured,  that  he  both  is, 
and  that  he  is  in  this  fenfe  a  rewarder,  as  being 
in  himfelf  the  higheft  excellency,  or  the  fupreme 
and  beft  good.  For  without  a  perfuafion  con- 
cerning both  thefe,  it  is  intimated,  that  we  can- 
not come  unto  him  in  an  acceptable  manner. 

Now  loving  him  is  one  v/ay  of  coming  to  him. 
It  is  that  by  which  the  foul  moveth  to  him  in  de- 
fire,  and  then  refts  in  him  in  delight.  There  can 
be  no  fuch  motion  in  the  foul  towards  God, 
without  this  double  perfuafion  concerning  him  ; 
namely,  of  his  certain  exiftence,  and  higheft  ex- 
cellency, as  our  terminative  good.  And  you 
have  heard  that  we  may  be  as  fure  of  both  thefe, 
as  of  any  thing  that  we  fee  with  our  eyes.  For 
if  our  eyes  tell  us,  that  any  thing  is  in  being, 
our  minds  tell  us  as  certainly,  that  there  is  an  ori- 
ginal 

*  Heb.  xi.  6.         *  Gen.  xv.  i. 


(  157  ) 

ginal  Being.  And  if  we  can  be  any  way  fure,  Serm. 
that  there  is  fuch  a  thing  as  goodnefs,  and  excel-  _  •^ 
lency  in  the  world  ;  we  may  be  as  fure,  that 
there  is  an  original  excellency,  an  original  good, 
which  mult  needs  be  the  fupreme  good,  and  can 
be  no  where,  but  in  the  original  fupreme  Being. 
For  goodnefs  and  excellency  are  not  nothing, 
and  therefore  cannot  come  out  of  nothing,  but 
muft  proceed  from  the  fame  fountain,  from 
whence  all  being  comes.  We  are  not  more  fure 
of  any  thing  that  our  eyes  inform  us  of,  than 
we  (hall  be  of  this,  if  we  do  but  confider,  and 
ufe  our  underftanding  in  the  cafe. 

So  that,  we  mould  endeavour  once  to  fix  the 
apprehenfion  of  thefe  things,  as  being  rnoft  cer- 
tainly true  ;  and  from  our  very  fouls  mould  blefs 
God,  that  we  are  at  a  certainty  in  thefe  things ; 
that  we  do  not  fed  the  ground  loofe  under  us, 
but  are  in  this  refpect  on  firm  ground,  when  we 
affirm  that  God  moil  neceffarily  is,  and  is  the 
higheft  and  rnoft  excellent  good.  And  being 
once  fure  of  this,  it  would  be  very  unreafonable 
to  be  recalling  this  matter  into  doubt,  or  to  be 
perpetually  moving  queftions  and  difputes  con- 
cerning it  in  our  minds.  It  is  what  we  may  be 
as  fure  of,  as  that  there  is  a  world  in  being,  or 
that  any  thing  is,  that  we  our  felves  are,  who 
being  neareft  to  our  felves,  may  be  fureft  of  our 
own  being. 

And  it  would  make  ftrange  confufed  work 
in  the  world,  if  in  reference  to  all  the  actions  of 
man,  they  mould  be  ever  moving  difputes  about 

them, 


(  '5M 

VO  L.them,  whether  they  really  are  of  are  not.  As 
I-  if  a  man  could  not  tell  how  to  eat,  but  he  muft 
fall  a  doubting  prefently,  "  Is  this  real  food  be- 
"  fore  me,  or  is  it  not  ?  or  am  I  awake  to  eat 
c<  it,  yea  or  no  ?  "  Or  as  if  he  could  not  tell  how 
to  converfe  with  any  one,  about  never  fo  impor- 
tant a  bufinefs,  but  he  muft  fall  a  difputing, 
"  Is  this  a  real  man,  or  but  a  fpectre  ?  may  it 
"  not  be  only  the  umbra  of  a  man  ?  "  In  fhort* 
what  could  be  done,  what  bufinefs  tranfacled  in 
the  world,  if  about  fuch  plain  matters  doubts 
ihuft  be  perpetually  raifed  ? 

Every  man  that  hath  underftanding,  as 
hath  been  faid,  may  be  at  as  great  certainty  con- 
cerning the  exiftence  of  the  fupreme  and  firfr. 
Being,  as  of  any  thing  whatever.  Nay,  a  great 
deal  more,  becaufe  his  exiftence  is  fupremely 
necefTary.  So  that  if  I  confine  certainty  to  the 
eye,  then  I  am  fure  of  nothing  but  what  I  fee. 
But  I  am  certain  that  God  ?lways  was  of  him- 
{elf,  and  therefore  is  neceffarily  ;  and  fo,  not  to 
be,  muft  to  him  be  fimply  impofiible.-  This, 
therefore  would  be  one  great  fupply  to  our  not 
feeing  him,  once  to  make  the  matter  plain  and 
clear,  that  he  exifts,  and  that  he  is  the  moll  ex- 
cellent and  fupreme  good.  Which  would  be  a 
great  deal  in  our  way,  towards  the  exercife  of 
love  to  God,  though  we  do  not  fee  him. 

2.T  t  will  concern  us  much  to  ufe  our  thoughts 
in  being  converfant  with  other  invifible  objects. 
For  certainly  minds  and  hearts  that  are  continual- 
ly bufied  about  things  of  fenfe  only,  will  be  but 

in 


(  '59) 

in  a  very  defective  capacity,  at  all  times,  to  con-  S  £  r  m. 
verfe  with  the  invifible  God.  It  needs  a  very 
refined  temper  of  mind  to  behold  him  with  the 
intellectual  eye,  and  thereupon  to  love  and  em- 
brace the  blefTed  glorious  God.  And  as  while 
we  converfe  with  things  that  are  vain,  our  minds 
are  vain  ;  while  with  things  that  are  earthly,  our 
minds  are  earthly,  and  bear  the  imprefs  and 
image  of  thofe  things  with  which  we  have  molt 
to  do  •,  fo,  if  we  did  but  converfe  with  fpiritual 
things,  or  thofe  which  are  above  the  reach  of 
fenfe,  it  would  be  a  means  to  make  our  minds 
and  hearts  grow  more  fpiritual,  and  confequently 
more  fit  for  the  love,  and  converfe  of  the  eternal* 
fupreme,  invifible  fpirit. 

I  t  is  a  mean  bafe  thing,  fince  God  hath 
furnifhed  our  natures  with  a  thinking  power,  to 
ufe  our  thoughts  only  about  thofe  things  that  lie 
in  common  to  us  with  brute  creatures.  "  Can  I, 
"  have  I  a  power  to  mind  higher  and  nobler 
"  objects,  and  will  I  fo  vilely  debafe  my  felf  as 
*e  not  to  mind  them !  to  mind  only  things  that 
"  are  earthy,  drofly,  and  terrene !  By  this  means 
"  I  fhall  always  keep  my  felf  in  an  incapacity 
"  to  have  to  do  with  Go  d." 

We  mould  therefore  confider  with  our  felves, 
that  as  we  have  faculties  by  which  we  are  ren- 
dered capable  of  converfing  with  men  and  vifible 
things ;  fo  we  have  faculties  too  in  our  natures, 
whereby  we  are  capable  of  converfing  with  things 
that  are  not  vifible,  and  that  are  of  an  higher 
nature.    It  is  eafy  to  turn  all  the  things  of  this 

vifible 


(  160  ) 

vifible  ftate  into  a  dufky  fhadow  to  our  feJves. 
We  can  clothe  all  the  world  with  darknefs,  in  a 
moment,  only  by  Hunting  our  eyes.  And  there- 
fore as  our  eyes  would  fignify  nothing  to  vifible 
things,  if  we  did  not  ufe  them  •,  fo  nor  will  our 
thoughts  fignify  any  thing  in  reference  to  the  in- 
vifible  world,  unlcfs  we  employ  them  upon  their 
more  proper,  and  peculiar  objects. 

We  mould  alfo  recollect  with  our  felves,  that 
there  is  fuch  a  thing  as  an  invifible  world,  which 
is  the  beft  and  nobleft  part  of  the  creation  of 
God.  We  our  felves,  as  to  the  better  part  of 
our  natures,  belong  to  it.  Therefore  we  fhould 
not  behave  as  flrangers,  and  unrelated  to  that 
world.  We  fhould  confider  how  glorious  the 
invifible  world  is,  and  recount  who  are  its  inha- 
bitants, what  are  the  affairs  and  pleafures,  the 
excellencies  and  ornaments  of  thofe  inhabitants. 
Let  us  think  with  our  felves,  what  vafl  number- 
lefs  myriads  there  are  of  glorious  fpirits,  crea- 
tures of  God,  that  are  compofed  all  of  mind 
and  love,  whofe  perpetual  bufinefs  and  employ- 
ment is  to  behold,  and  adore  the  great  Father  of 
fpirits,  the  paternal  Mind,  or  Reason,  as 
the  Heathen  have  called  him,  the  original  In- 
tellect, that  is  every  where  and  all  in  all. 

We  mould  think  with  our  felves,  that  the  af- 
fairs of  thofe  innumerable  multitudes  of  glorious 
fpirits,  and  their  pleafures  and  delights,  are  the 
fame.  Their  bufinefs  is  to  be  always  beholding 
the  divine  glory  •,  and  by  adoration  and  praife 
to  return  it  to  him,  reflecting  it  back  again  to 

its 


(  161  ) 

its  own  original.  "We  fhould  think  with  ourSERM. 
felves,  what  the  lovely  ornaments  and  excellencies  X. 
are  of  thofe  bleffed  inhabitants :  We  mould  con- 
fider  their  vaft  knowledge,  their  mighty  power* 
their  pure  holinefs,  their  profound  humility,  the 
benignity,  love,  and  ferenity,  that  are  every  where 
to  be  found  among  thofe  happy  beings.- 

And  when  we  have   thought  and  considered 
all  this,  then  let  us  afk  our  felves,  "  Why  am  I  a 
c<  ftranger  to  this  invifible  world  ?  M    For  indeed 
we  are  ftrangers  to  ir5  while  we  are  unrelated  to 
God,  and  his  Chrift.     But  this  is  not  our  necef- 
fity,  but  our  great  folly,  that  we  continue  in  fo 
diftant  and  unrelated  a  ftate.     We  are  naturally 
aliens,  ftrangers,  foreigners ;  but  there  are  over- 
tures   made   to   us  by  Chrift,  to  become  of  the 
houmold  and  family  of  Go  d  c.     And  this  family 
is  made  up  of  heavenly  ones,  though  part  be  in 
heaven,  and   part   on  earth.      Our  Lord  Jefus 
Chrift  himfelf,  befides  his  natural,  hath  an  ac- 
quired dominion  and  lordfhip  over  the  whole  of 
it.     By  him  were  all  things  made,  both  vijible  and 
invifibled -,   and  even  befides  that,  by  the  blood 
of  his  crofs,  he  is  become  the  Head  over  all  prin- 
cipalities,  and  powers,    and  thrones,   and  domi- 
nions ;  whether  they  be  in  heaven t  or  earth,  t  or 
under  the  earth. 

So  that  if  we  be  of  thofe  who  profefs  them- 

felves  to  be  Chriftians,   and  are  united  to  him, 

We  are  come  to  an  innumerable  company  of  angels, 

and  the  fpirits  of  the  jufi  made  perfecl e.     We  are 

.  Vol.  I.  M  actually 

c  Eph.  it.  19.    d  Col.  1. 16— zi.    ?Heb.  xu.  zz, 33. 


(   i6a) 

VOL.  actually  joined  as  members  of  that  body,  which 
i.       is  all  but  one  community   of  glorious  creatures 

*— ""v— ~  above,  and  holy  ones  here  below,  in  whom  the 
beginnings  and  firft  principles  of  the  new  crea- 
ture, and  the  work  of  fanctification  are  to  be 
found.  So  that  we  may  again  demand  of  our 
felves  andafk,  "  Why  do  we  eflrange  our  felves 
"  and  carry  it  as  if  we  were  unrelated  to  thofe 
"  invifible  creatures  ?  "  Thofe  bleiTed  fpirits 
are  continually  mingling  with  us,  if  we  will  be- 
lieve the  divine  teftimony  concerning  them. 
The  angel  of  the  Lord  encampeth  about  them  that 
fear  him,  and  deliver eth  them  f.  And  what  are 
all  the  angels,  but  miniftring  fpirits  fent  forth  for 
the  good  and  fervice  of 'them  who  are  heirs  of 
falvation  g  ?  They  are  converfant  in  our  afTem- 
blies,  as  fome  underftand  that  paffage  in  the  firfl 
Epiftle  to  the  Corinthians,  where  the  woman  is 
directed  to  have  power  over  her  head,  that  is,  a 
vail,  in  token  of  her  fubjection  to  power,  becaufe 
of  the  angels  h  ;  though  fome  underftand  this 
paffage  otherwife.  And  again  more  exprefsly  it 
is  faid,  that  unto  powers  and  principalities  in 
heavenly  places  is  known  by  the  Church  the  mani- 
fold wifdom  of  God  K 

Therefore  in  that  we  do  not  entertain 
more  frequent  thoughts,  and  exercife  our  minds 
more  about  what  the  Scriptures  reveal  in  this  mat- 
ter, we  are  certainly  injurious  to  our  felves.  We 
keep  back  our  minds  from  being  clarified  from 
*  earth 

f  Pf.  xxxiv.  7.        *  Heb.  1.  14.        ?  1  Cor.   xi.  10^ 

i  Eph.  in.  10. 


(  163  ) 

ctrch  and  fenfible  things,  by  which  they  might  SiRsf, 
be  raifed  up  to  the  honour  and  advantage  of  X. 
being  employed  about  the  Bleffed  God  himfeif. 
For  if  we  were  filled,  all  the  day  long,  with  be- 
coming thoughts  of  the  ftate  and  condition  of 
the  affairs  of  the  inhabitants  of  the  invifible 
world,  how  eafy  were  it  to  fix  upon  God  the 
great  Ruler  of  all,  the  Father  of  fpirits  ! 

And  being  of  the  fame  community,  making 
but  one  fociety  with  thpfe  blefTed  creatures,  as 
being  under  the  fame  head  with  them^  we  make 
a  great  fchifm  in  the  body  if  we  break  off  our 
felves  from  them,  and  their  employments  and 
affairs,  and  involve  our  felves  with  things  that 
are  vifible,  and  the  objects  of  fenfe.  Of  all  men 
in  the  world  the  fenfualift  is  the  greatefl  fchifma- 
tick.  He  breaks  himfeif  off  from  all  the  affairs 
and  concernments  of  the  invifible  world;  and 
wraps  himfeif  in  this  narrow  fphere,  as  one  quite 
cut  off  from  Go  d,  and  all  that  are  more  immedi- 
ately converfant  with  him.  We,  I  fay,  quite 
rend  our  felves  from  that  body,  that  happy  fociety, 
if  we  do  not  apply  our  felves  more  to  mind  the 
concernments  of  that  other  world,  and  to  have 
our  fpirits,  thoughts,  and  affections,  exercifed  and 
carried  up  thither.     And  again,  . 

3.  It  is  neceffary  in  order  to  fupply  our  not 
feeing  God,  that  we  molt  firmly  believe  the  re- 
port and  teftimony  that  is  given  of  him  in  the 
go j pel  of  his  fon.  What  we  cannot  know  by 
our  own  eyes,  we  muff  be  beholden  for  the  know- 
ledge of  to  the  report  of  others.  And  it  is  the 
M  2  bufinefs 


(  i64  ) 

VOL.  bufinefs  of  the  Gofpel  to  make  a  report  of  God 
I.       to  us,  and  the  errand  of  his  Son  into  the  world 

t*"-*v~"-r  was  to  bring  us  this  report.  He  who  beft  knew 
him,  and  from  eternity  was  in  his  bofom,  hath 
declared  him  k ;  and  that  on  purpofe  for  our  relief 
in  this  cafe,  becaufe  no  man  hath  feen  G  o  d  at 
anytime.  Since  therefore  Go  d  is  invifible,  and 
we  are  creatures  that  depend  fo  much  upon 
fenfe,  he  hathfpoken  to  us  by  his  Son^  the  exprefs 
image  of  his  per  [on  K  So  that  it  is  by  no  mean 
one  that  he  hath  fent  us  an  account  of  himfelf, 
though  we  cannot  fee  him. 

All  reports  fignify  as  they  are  believed. 
They  fignify  nothing  where  no  credit  is  given  to 
them.  But  what  mould  induce  us  to  doubt,  whe- 
ther the  revelation  which  Chrift  hath  made  to  us 
of  God,  in  his  word,  be  true  or  no?  What 
mould  make  us  imagine,  that  Go d  mould  mif7 
reprefent  himfelf?  What !  Doth  he  need  to  be- 
guile us,  his  creatures,  whom  he  hath  intirely  in 
his  power?  the  works  of  his  hands,  whom  he  can 
wink  and  beckon  into  nothing?  Do  you  think 
i  he  means  to  beguile  us  with  fpecious  reprefenta- 
tions  of  himfelf,  other  wife  than  as  the  matter 
really  is  ? 

Therefore  we  mould  thus  confider  with 
our  felves.  "  We  have  not  indeed  fecn  God, 
<6  nor  is  he  liable  to  fo  mean -a  thing  as  human 
"  fight.  But  we  have  an  exprefs  difcovery  of 
<e  him  by  his  own  Son,  who  came  upon  this  very 
"  errand  :  and  what  he  has  laid  was  not  cafual- 

fc  Johni.  18.  '  Heb.  i.  3, 


(  *6S  ) 

"  ly,.  and  on  the  by,  as  words  drop'd  by  chance.  Serm. 
"  but  he  came  for  this  very  end,  that  he  might  X. 
<c  acquaint  the  world  what  God  is,  and  give  to 
*'  men  an  account  of  him,  fince  he  is  not  to  be 
"  feen  with  eyes  of  flefh."  And  fure,  upon  the 
account  we  have  of  this  bleffed  and  glorious  object, 
he  muft  be  acknowledged  to  be  the  moft  lovely 
object.  We  are  not  then  at  a  lofs  for  an  object 
of  our  love,  if  we  will  but  believe  the  record,  and 
teftimony  of  the  BlefTed  God  in  his  own  word  ; 
and  take  it  as  a  revelation  from  heaven  with  fo 
merciful  a  defign.  How  awful  an  acquiefcence 
therefore  doth  that  challenge  and  command  ? 
So  that  our  hearts  mould  readily  fugged  to  us, 
that  it  is  the  greatefl  profanenefs,  if  we  do  not  with 
reverence,  and  veneration,  admit  that  teftimony. 

In  what  honour  and  veneration  had  thofe  poor 
deluded  creatures  the  image  that  was  faid  to  have 
come  down  from  Jupiter  m!  Why,  God's  own 
word  is  his  own  liveiy  image,  a  true  reprefenta- 
tion  of  himfelf,  which  certainly  came  down  from 
himfelf.  He  hath  fent  many  on  this  meiTage ; 
his  own  Son,  his  Prophets,  and  Apoftles,  on 
purpofe  to  draw  men  into  communion  and  fellow- 
fhip  with  himfeif.  Thefe  things,  faith  St.  John, 
are  written,  that  we  might  have  fellowfhip  with 
the  Father ',  and 'With  his  fon  Jsfus  Cbrift  n.  And 
then  he  goes  on  in  his  Epiftle  to  tell  them,  that 
the  meflage  which  the  Apoftles  heard  of  him  and 
declared  unto  them,  was  this,  that  God  is  light, 
and  God  is  love  °.  Surely  then  fuch  a  Being  is 
M  3  the 

m  Attsxix.  35.      n  1  John  1.  3.        ?  1  John  1.  5,  &c. 


(  166  ) 
VOL.  the  moft  worthy  of  our  efteem  and  love ;  and  the 
I-  menage  fent  to  men  is  moft  worthy  of  their  accep- 
tance, to  wit,  that  fuch  a  G  o  d  is  offered  to  them 
for  their  God.  Thus  men  are  acquainted  with 
him  by  the  revelation  they  have  of  him  in  the 
Gofpel,  that  fo  they  may  be  drawn  into  a  com- 
munion and  fellowfhip  with  him,  the  life  and 
foul  of  which  is  'love. 

4.  It   is  necefTary,  that  we    bend    our  felves 
much  to  contemplate  and  ftudy    the  nature  of 
God,  according  to  the  difcovery  we  have  of  him 
in  his  revelation.     That  which  we  do  know  and 
believe,  makes  an  impreffion  upon  us  only  as  it  is 
improved  by  cur  thoughts;  as  it  is  confidered,  or 
not  confidered.     A  great  many  things  lie  afleep 
in  our  fouls,  and  fignify  nothing  to  us,  for  want 
of  actual  thought.     At  certain  times  and  feafons, 
therefore,  we  mould  fay  to  our  felves  ;  "  Well ! 
"  I  will  now  go  on  purpofe,  and  fit  down,  and 
"  meditate  upon  God.     This  mall  be  the  bufi- 
"  nefs  of  the  prefent  hour."     For  furely  nothing 
can  with  higher  right  lay  claim    to  our   intire 
thoughts,    than  the  author  of  all.     And   it   is 
a  ftrange  piece  of  negligence,  that  he,  with  whom 
we  have  fuch  great  concerns,  and  who  is  our  All 
in  all,  mould  be  fo  feldom  the  fubject  of  our  fo- 
lemn,  defigned,  purpofed  meditation;  that  the 
thoughts  of  God  mould  be  cafualties  with  us; 
that  we  mould  think  of  him  only  now  and  then 
by  chance,  and  never  find  a  time,  wherein  we 
may  fay  to  our  felves,  "  I  will  now  on  (ct  pur- 
"  pofe  think  of  God." 

How 


How  doth  this  correfpond  with  the  practice  of  S  e  r  m. 
the  faints,  who  had  communion  with  him  of  old  ?  ^. 
as  we  find  the  Pfalmift  intimating,  that  He  thought 
of  God  on  his  bed,  and  meditated  on  him  in  the 
night-watches  p.  I  would  not  here  propound  to 
you  the  indulging,  or  gratifying  a  vain  curiofity, 
inquiring  into  the  unrevealed  things  of  God  ;  but 
would  recommend  ro  you  the  ftudy  of  thefe  plain 
intelligible  attributes  of  his,  that  are  obvious  to 
the  understandings  of  the  generality  of  men,  be- 
caufe  the  Divine  Being  is  not  capable  of  a  ftrict 
and  rigid  definition.  Thefe  are  enough  to  fug- 
ged fuch  a  notion  of  him,  as  renders  him  an  ob- 
ject worthy  of  our  love  and  worfhip;  while  a 
multitude  of  things  may  be  fuppofed  concerning 
God,  which  it  is  not  neceflary  for  us  to  be  ac- 
quainted with. 

Consid  e  r  then  his  wifdom,  power,  good-- 
nefs,  holinefs,  and  the  like,  which  are  his  com- 
municable attributes;  and  add  to  thefe  the  incom- 
municable properties  of  his  eternity,  his  immen- 
fity,  his  felf-fufficiency,  his  felf-fubfiftence,  his 
neceflary  exiftence,  and  fo  we  have  an  account  of 
God.  And  then  how  excellent  and  glorious  an 
object  both  of  love  and  worfhip  have  we  before  us! 
aBeingof  himfelf  originally  perfect;  who  is  efien- 
tial  wifdom,  goodnefs,  love,  truth,  righteoufhefs, 
and  holinefs.  In  what  a  tranfport  lhould  we  be 
upon  fuch  a  reprefentation  of  God!  We  have 
his  name  often  in  our  mouths,  when  it  is  with  us 
but  as  an  empty  found  ;  as  if  that  great,  and  ve- 
M  4  nerable 

P  Pf.  LXIII.    5, 


(  i68) 

VOL.  nerable  name  fignified  nothing.  He  is  near  in 
L  our  mouths,  and  ears,  but  far  from  our  hearts; 
and  then  no  wonder  he  is  fo  little  loved  all  the 
while.  But  would  we  once  admit  to  have  our 
fouls  poffefTed  with  the  apprehenfion  of  the  import 
of  that  mighty  and  venerable  name,  which  was 
given  to  Mofes ;  how  would  it  ingage  us  to  bow 
our  heads  and  worfhip  him,  who  is  the  Lo  r  d, 
the  Lord  God  merciful  and  gracious,  long  /of- 
ferings abundant  in  goodnefs  and  truth,  keeping 
mercy  /or  thou/ands,  /orgiving  iniquity,  tran/gre/- 
fton,  and  fin,  and  that  will  by  no  means  clear  the 
guilty  q.  Our  Lord  told  the  Samaritan  woman, 
Te  wor/hip  ye  know  not  what r.  So  do  they,  who 
make  his  worfhip  nothing  elfe  but  a  ceremonious 
compliment;  the  m^re  bowing  of  the  knee,  and 
the  honouring  him  with  the  lip,  But  if  it  be  the 
worfhip  of  love,  it  is  impoflible  then  that  we 
fhould  worfhip  we  know  not  what.  For  the  in- 
terior faculties  of  the  foul,  as  to  Jove  and  defire, 
cannot  be  wrought  upon  by  a  fhadow.  They 
mult  be  moved  by  fomething  fubftantial,  and  fet 
on  work  by  fomething  which  really  exifts.  When 
therefore  we  hear  the  name  of  G  o  d  fpoken,  bow 
fhould  it  make  us  (loop  and  bow  before  him !  and 
into  what  an  awful  and  pleafing  commotion  fhould 
it  put  all  the  powers  of  our  fouls  at  once  !  But 
to  go  a  whole  day,  and  forget  God;  and  to  iet 
many  days  pafs,  without  ever  chufing  a  time  to 
think  of  him  on  purpofe,  is  a  great  iniquity. 

And 
[  S.  Exod.  xxxxiv.  6,7.  r  John  iv.   22. 


(  i69  ) 

And  while  that  iniquity  abounds,  the  love  offuch  Serm. 
mud  needs  grow  cold.     And  then  again,  X. 

5.  We  muft  take  heed,  that  we  entertain  no 
horrid  and  difmal  thoughts  of  God,  and  that 
we  believe  nothing  that  is  contrary  to  his  own 
revelation  of  himfelf.  Take  heed  left  the  be- 
lief of  a  GoDfuggeft  only  a  guilty  enflaving 
fear.  I  mean  not  the  fear  of  reverence,  which 
the  angels  owe  and  pay,  but  that  fear  of  horror, 
which  is  moft  proper  to  devils,  and  is  the  pro- 
duel:  of  a  diabolical  faith.  The  devils  believe  and 
tremble*.  They  believe  and  are  full  of  horror,  as 
that  word  *  fignifies.  Do  even  fhiver  with  the 
belief  they  have  concerning  God.  As  perfect 
love  cajleth  out  fear  \  fo  fuch  fear  will  always 
put  out  love.  For  a  fear  proceeding  from  grofs 
and  horrid  mif-perfuafions  concerning  God,  mult 
needs  ftifle  all  dutiful,  ingenuous,  loyal  affed ion 
to  God. 

I  t  is  the  great  art  of  the  devil  to  poffefs  men 
with  the  apprehenfion,  if  it  be  poffible,  that  their 
cafe  is  the  fame  with  his  own,  that  fo  thereby  they 
may  make  it  their  own.  If  the  devils  can  once 
perfuade  men,  that  God  is  as  unreconcilable  to 
them,  as  he  is  to  themfelves,  who  finned  with 
open  eyes,  without  a  tempter,  and  all  at  once  in 
their  own  proper  perfons ;  if  they  can,  I  fay,  but 
make  men  believe  this,  then  it  is  a  moft  eafy  thing 
to  keep  the  love  of  G  od  from  ever  having  any 
entrance  into  the  foul.  It  is  natural  to  hate  thofe, 
whom  we  fear  or  dread  j  therefore  I  fay  the  fallen 

angels 

f  Jam.  11.  19.,         *  $$l<rcn>v<n.  *  1  John  iv,   if-. 


(  i7°  ) 

VOL.  angels  believe  and  tremble,  believe,  and  are  full 
*■       of  horror. 

But,  do  you  believe,  and  blefs  God  ?  Believe 
him  actually  reconciled,  if  you  find  your  hearts  do 
'yield  to  him.  Believe  him  willing  to  be  at  peace. 
Believe  him  when  he  teftifies,  that  whofoever 
cometh  to  him  mall  in  no  wife  be  caft  out  u.  Be- 
lieve him  faying,  "  Though  thou  haft  forgotten 
1  me,  and  haft  fet  up  thy  felf  to  be  thine  own 
'*  idol,  and  haft  been  perpetually  affronting  me; 
*'  yet  do  thou  but  accept  my  Son,  and  of  par- 
"  don  in  and  through  him,  and  I  will  make  thee 
"  my  friend,  my  affociate  and  my  fon."~  Do 
but  believe  this,  and  try  if  it  be  in  your  power  not 
to  Jove  him.  This  faith  will  certainly  work  by 
love.  But  take  heed  of  believing  what  God 
hath  never  faid  ;  and  what  the  deftroyer  of  fouls 
would  make  you  believe  he  hath  faid.  For  what- 
foever  thoughts  tend  to  the  making  him  unlovely, 
or  not  amiable  in  your  eyes,  have  them  far  from 
you.     And 

6.  Make  him  your  own  by  an  intire,  and 
cfiearful  choice,  and  acceptance  of  him  for  your 
Lord  and  your  God.  How  mightily  doth  re- 
lation, intereft,  and  property  command  love! 
You  cannot  fee  him  it  is  true,  but  you  may  chufe 
and  apprehend  him  for  your  God;  which  rela- 
tion, once  underftood,  will  happily  fupply  the 
want  of  feeing  him.  Surely  you  would  love  your 
own  child,  your  own  father,  your  own  hufband, 
or  wife,  though  you  were  born  blind  and  could 

never 
«  John  vi.  18. 

I 


(   '7'  ) 

never  fee  them.     How  many  are  apt  to  fay,  when  Serm. 
they  obferve  any   thing  lovely,  in  fuch  or  fuch  a      X. 
relation  in  another  family;  for  inftance,  a  dutiful, 
ingenious  child,  "  Oh  had   I  fuch  a  one,  how> 
*'  mould  I  love  him !"  Why,  you  have  an  amiable 
defcription  of  your  God;  and  do  not  your  hearts 
fay  within  you,  "  If  he  were  my  God,  how 
^  mould  I  love  him  ?"    And  why  is  he  not  your 
God?  he  offers  himfelf  to  be  yours,  and  has  put 
.  no  harder  terms  upon  you,  than  that  you  receive 
him  for  your  God.     Comply  then  with  his  righ- 
teous law,  Thou  fhalt  have  no  other  God  but  me  w. 
Say  therefore,  lt  Thou  malt  be  my  God  wholly 
*c  and  alone."     As  every  covenant  is  made  up  by 
a  mutual  ftipulation,  fo  his  willingnefs  and  yours 
make  the  bargain.     He  hath  declared   his  own 
willingnefs,  do  you  but  make  out  yours,  and  the 
matter  is  effected,  fo  as  that  none  can  tear   you 
afunder. 

And  how  pleafant  a  thing  is  it  to  have  fuch  a 
God  your  own  to  glory  in,  and  to  walk  in  his 
name!  To  be  able  to  lay,  "  God,  even  my 
"God  fhall  blefs  me!  I  need  no  other.''  How- 
high  matter  of  triumph  was  this  to  the  Pfalmift ! 
Let  it  be  told  to  the  generations  following,  This 
God  is  our  God  for  ever,  and  ever ;  he  will  be 
our  guide  even  unto  death  x.  As  if  he  had  laid, 
We  are  willing  that  this  mould  be  known,  in  the 
prefent,  and  fucceeding  ages.  Let  it  be  tranfmitted 
to  pofterity.  Let  there  be  a  perpetual  everlafting 
monument  of  this,  that   we  have  had  the  Lord 

for 
y  Exo4.  xx.  3.  x  Pf.  xLviii.  13,  14. 


(  i72  ) 

VOL.  for  our  God.  Thus  a  certain  noble  perfon  would 
*•  have  an  infcription  put  upon  his  tomb,  without 
any  further  enlargement,  to  this  effecl,  That  he 
had  been  a  fervant  to  queen  Elizabeth,  counfellor 
to  king  James,  and  friend  to  fir  Philip  Sydney. 
By  this  it  appears  that  he  would  have  all  a  es 
know  whofe  fervant,  counfellor,  and  friend  he 
had  been  *.  In  like  manner  mould  every  good 
and  pious  foul  declare  to  the  prefent,  and  all  fu- 
ture ages,  that  the  Lord  is  his  God. 

7.  Let  your  fouls  be  filled  with  this  appre- 
henfion,  that  God  is  always  and  every  where 
prefent.  How  fweetly  moving  are  thofe  thoughts 
of  God's  omniprefence  in  the  cxxxix  Pfalm  ? 
They  were  fo  to  thePfalmift,  and  they  are  fo  to 
all  the  faints.  Whither  fo  all  I  go  from  thy  fpirit? 
or  whither  jhall  I  flee  from  thy  prefence  ?  If  I 
afcend  up  into  heaven,  thou  art  there  \  if  I  make 
my  bed  in  hell,  behold  thou  art  there.  If  I  take 
the  wings  of  the  morning,  and  dwell  in  the  utter - 
maft  parts  of  the  fea  ;  even  there  Jhall  thy  hand 
lead  me,  and  thy  right  hand  Jhall  hold  me.  If  I 
fay,  furely  the  darknefs  Jhall  cover  me  •,  even  the 
night  Jhall  be  light  about  me.  Tea,  the  darknefs 
hideth  not  from  thee,  but  the  night  Jhineth  as  the 

day  1 

*  The  noble  perfonage  here  alluded  to  is  Fulke  Grevill, 
Lord  Brooke  ;  whofe  funeral  monument  is  yet  remaining  in 
St.  Mary's  Church  in  Warwick,  and  has  on  it  this  in- 
fcription. 

FVLKE  GREVILL 

SERVANT  TO  QVEENE  ELIZABETH 

CONCELLER  TO  KING  IAMES 

AND  FREND  TO  SIR  PHILIP  SIDNEY. 


(  *73  ) 

day ;  the  darknefs,  and  the  light,  are  both  alike  /aSerm. 
thee  y.  And  when  the  royal  Pfalmift  confidered,  X. 
how  God  infinuated  himfelf  into  every  bone  of 
his  flefh,  and  particle  of  his  frame,  faying,  'Thou 
haft  poffeffed  my  reins,  thou  haft  covered  me  in  my 
mother's  womb  ;  he  breaks  out  at  lad  into  thefe 
words,  How  precious  alfo  are  thy  thoughts  unto 
me,  O  G  o  d  !  how  great  is  the  fum  of  them  ! 

Let  us  then  but  habituate  our  felves  to  the 
apprehenfion  of  an  every  where  prefent  Deity, 
conceiving  all  things  filled  with  the  divine  full- 
nefs,  and  this  will  fupply  the  defect,  or  the  want 
of  feeing  God.  Let  every  creature,  every  place, 
every  providence,  put  us  in  mind  of  God. 
Thus  begins,  and  ends  the  vm  pfalm,  the  de- 
fign  of  which  is  to  contemplate  God  in  thefe 
things,  regarding  them  all  as  the  works  of  his 
hands -,  How  excellent  is  thy  name,  OGod,  in 
all  the  earth,  who  haft  fet  thy  glory  above  the 
heavens z!  And  what  an  extafy  do  we  find  Mofes 
in,  while  he  is  celebrating  a  particular  providence! 
Who  is  like  unto  thee,  O  Lor  d,  among  the  gods  ? 
ivho  is  like  thee,  glorious  in  holinefs,  fearful  in 
praifes,  doing  wonders 3  ?  If  then  we  did  but  la- 
bour to  make  this  thought  familiar  to  our  felves, 
that  whitherfoever  we  go,  or  wherever  we  are, 
we  have  a  God  to  behold ;  that  there  are  foot- 
fteps  of  God,  every  where,  for  us  to  take  notice 
of,  or  impreflions,  and  prints  of  his  glory  ;  this 
would  habituate  us  to  his  converfe,  and  make 

the 

y  Pf.  cxxxix.  7— -i8.        *  <Pf.  via.  1,9.         a  Exod. 
xv.  11 . 


(  '74) 

V  O  L.  the  motions  and  exercifes  of  love  eafy,  and  farnL 
*■  liar  to  us.  This  effect  it  had  on  the  Pfalmift  in 
the  civ  pfalm,  who,  after  a  glorious  defcription 
of  God,  thus  clofeth  it  up;  My  meditation  of 
him  Jhall  be  fweet,  I  will  be  glad  in  the  Lord  b. 
He  had  been  viewing  God,  as  he  was  to  be 
feen  in  the  works  of  his  hands  ;  and  his  fpirit 
was  now  drenched  deeply  in  the  thoughts  of 
God's  active  power  and  providence,  every  where 
diffufed  in  the  world. 

We,  in  like  manner,  fhould  always  havefuch 
thoughts  injected  into  us,  if  we  would  but  con- 
fider  with  our  (dves,  that  wherever  we  are,  (till 
we  live,  and  move,  and  have  our  being  in  Go  d. 
The  whole  earth  is  full  of  his  glory.  By  him  all 
things  confift.  We  can  fet  a  foot  no  where 
but  ftill  we  tread  upon  his  ground,  and  are  in 
his  dominion.  We  cannot  live,  but  by  a  vital 
influence  derived  from  him.  How  much  would 
this  contribute  to  the  facilitating  the  exercifes  of 
love  !  By  converfe  love  infinuates  it  felf  into  per- 
fons,  they  are  captivated  before  they  are  a- 
ware.  And  there  is  no  man  of  fo  morofe,  four, 
churlifli  a  nature,  but  will  have  a  fort  of  kind- 
nefs  for  fuch,  whom  he  converfeth  frequently 
with.  Affiduous  cyiverfe  wins  hearts.  How 
much  more,  when  we  have  fuch  an  amiable  ob- 
ject, fhould  we  aflbciate  with  him !  It  will  then 
enfue  of  courfe,  that  we  mail  be  taken  with  him, 
and  drawn  by  the  cords  of  love  into  the  happy 

bonds. 

8.  And 
*  Pf.  civ.  34. 


(  »75  ) 

8.  And  laftly,  let  us  pray  much,  and  earneft- S e r m. 
]y  for  the  fpirit  of  life  and  love,  which  is  his  own       X. 
gift.     Among  the  many  excellent  fruits  of  the 
fpirit  you  fee  love  leads  the  van c.     It  is  of  con- 
fiderable   moment  to  ftate  the  cafe  to  our  felves 
thus  j    "  The  love  of  God  is  one  of  the  fruits 
"  of  his  own  fpirit."     How  intent  then  mould 
we  be  upon    this,  that  he  who  claims  to  be  the 
object  of  our  love,  is  pleafed  to  be  the  author 
of  it  ?  even  of  that  pure,  refined  love,  that  is  fit 
to  be  fet  upon  fo  glorious  an  object.     Whereas 
fuch  a  carnalized,  impure,   droCiy  love  as  ours, 
can  never  turn  it   felf  unto  God;    will  always 
decline,  and  fhun  that  bleffed  object.     He  muft 
form  our  love  for  himfelf,  or  it  will  never  do. 

As  he  therefore  makes  our  love  the  fum  of 
his  law,  and  of  all  his  precepts,  fo  we  mould 
make  it  the  fum  of  all  our  requefts.  For  it  is 
at  once  indeed  both  our  privilege,  and  our  duty. 
Both  what  we  are  to  do,  and  what  we  are  to  enjoy, 
are  all  fummed  up  in  love.  And  if  we  make 
this  the  fum  of  our  defires,  how  much  of  inge- 
nuity would  there  be  in  this  prayer,  when  we 
come  to  the  Lord,  and  fay,  "Lord  if  I  fhould 
"  call  all  my  defires  into  one  requeft,  it  is  Love! 
*'  Love  is  the  only  thing.  I  beg  only  an  heart 
"  to  love  thee,"  How  much  ingenuity  is  there, 
I  fay,  in  fuch  a  prayer  ?  and  how  great  alfo  is  the 
necefftty  of  it  ?  For  we  can  as  foon  pluck  down  • 
a  ftar,  or  create  a  new  fun,  as  plant  in  our  own 
fouls  this  principle  of  love  to  God,  without  his 

aid. 
f  Gal.  v.  27, 


(  176) 

V  O  L.aid.  Every  good  and  perfect  gift  is 'from  him  % 
*•  and  certainly  this  is  good,  and  a  matter  of  high 
excellency,  to  have  the  heart  pofleffed  with  his 
love.  We  can  never  underftand  the  love  of 
God  tons,  till  our  fouls  are  as  it  were  tranf- 
elemented  into  a  love  to  him.  God  is  love,  and 
he  that  dwelleth  in  love  dwelleth  in  God  and 
God  in  him d. 

And  now,  after  all  this  would  we  be  excufed 
from  the  duty  of  loving  God  ?  that  is,  from  be- 
ing happy,  from  living  a  life  of  pleafure,  from 
folacing  our  felves  with  the  immenfe  good  ?  We 
mould  methinks  as  little  wifii  to  be  excufed,  as 
a  poor  indigent  man  from  having  all  his  wants 
fupplied  ',  or  a  fick  languishing  perfon,  from  re- 
turning to  health  and  itrength  •,  or  an  hungry 
fainting  perfon,  from  receiving  convenient  food  ; 
or  a  weary  perfon,  from  receiving  refrefhing 
eafe  and  reft.  Would  we  be  excufed  from  hav- 
ing Go  d  for  our  portion,  our  health  and  flrength, 
our  reft  and  all  in  all  ?  We  cannot  indeed  fee 
God  ;  but  will  that  excufe  us,  when  fo  many 
things  prefent  us  with  an  idea  and  image  of  him  ? 
or  when  we  have  the  privilege  of  addrefiing  our 
felves  to  him  by  prayer  ?  The  Scriptures  do  not 
fpeak  to  us  in  this  matter  with  any  intention  or 
defign  to  excufe  us  from  this  duty.  There  it  is 
intimated,  that  all  the  good,  which  concerns  a 
man's  prefent  ftate,  comes  from  love  to  God. 
All,  fays  the  Apoftle,  jhall  work  together  for 
good  to  them,  that  love  Go  d  e.     And  with  refpect 

to 
f  i  John  iv.  16.        !  Rom.  viii.  28. 


(  *77  ) 

to   the  other  world,    it  is-  {aid,  that  Eye  hathS  erm. 
not   feen,    nor    ear  heard,    neither  hath   it  en-      X. 
tered  into  the  heart    of   man  to  conceive,  what 
God     hath     laid     up    for     them    that    love 
him  f. 

And  if  we  would  but  confider  the  matter,  it 
is  plain  we  cannot  excufe  our  conduct,  to  our 
felves  ;  much  lefs  to  God.  For  do  not  our 
confciences  tell  us,  that  nothing  is  fo  eafy,  no- 
thing lb  ready  ?  And  it  is  Jikewife  to  be  confi- 
dered,  what  will  be  made  of  this  one  day.  I 
make  littk  doubt  but  one  very  great  part  of  the 
torture  of  hell,  will  lie  in  a  too  late  repen- 
tance ;  that  we  never  loved  what  our  convicted 
confciences  muil  needs  have  told  us  was  moft 
congruous,  and  fit  to  be  loved.  When  an  a- 
wakened  foul  ihall  make  reflection,  and  confider, 
what  infinite  reafon  there  was  for  the  loving  of 
God,  and  yet  it  could  never  be  brought  to  it  ; 
we  can  conceive  no  fort  of  mental  torture  to  be 
more  tormenting  than  this.  So  that  they,  who 
live  deftitute  of  the  love  of  God,  and  content 
themfelves  with  fo  doing,  are  bufily  preparing 
their  own  hell  all  their  days.  Oh  how  torment- 
ing will  be  the  reflexion  !  "  I  lived  a  life's 
tc  time  in  the  world,  and  knew  how  reafonable 
"  a  thing  it  was,  how  juft  and  righteous  to  Jove 
"  God,  and  yet  I  never  did  love  him  !  "  This 
will  be  a  moft  amazing  fubject  for  thought  to 
feed  upon,  and  to  find  torment  by,  throughout 
an  eternal  Hate.      And    therefore   we   are   the 

Vol.  I.  N  more 

f  i  Cor.  ii.  9. 


(  i7») 

VOL,  more  concerned  to  be  reftlefs  in  our  fpiritSj 
till  we  feel  the  fire  fo  to  burn  within  us,  and 
can  make  our  appeal  to  God,  faying,  Thou 
knoweft  all  things ,  Lord!  thou  knoweft  that  I 
love  thee*. 

*  John  xx.  17. 


SERM 


(  *79  ) 

SERMON    XL 

Preached  November  i,   1676* 

1  John   iv.   20. 
— — He  that  loveth  not  his  Brother,  whom  he 
hath  feen  -,  how  can  he  love  God,  whom  he 
hath  not  feen  ? 

WE  have  endeavoured  from  thefe 
words  to  evince  to  you  the  indifpen- 
fible  obligation  there  is  upon  us  to 
the  continued  exercife  of  love  to  God,  not- 
withstanding that  we  cannot  fee  him.  This  hath 
been  doctrinally  difcourfed  of,  and  alfo  in  lifted 
upon  by  way  of  ufe,  and  particular  application 
of  that  doctrine  ;  but  before  we  pafs  from  it,  it 
will  be  requifite  to  add  fomewhat  farther  of  a 
cafuiftical  import. 

I  t  is  very  plain,  that  though  there  are  not 
many  fincere  lovers  of  God,  in  this  world  ;  yet 
there  are  but  few,  who  pretend  not  to  be  fo. 
They  are  apt  to  pleafe  themfelves  with  the  con- 
ceit that  they  love  God,  and  fo  take  the  matter 
for  granted,  though  there  be  nothing  of  any  fuch 
affection  in  their  hearts  at  all.  Others  there  are, 
who  are  apt  to  fufpecl  that  they  do  not  love  him 
in  fincerity,  and  are  too  forward  to  conclude, 
N  2  that 


(   »8o  ) 

V  O  L.  that  they  have  none  of  this  divine  affection,  be- 
caufe  they  do  not  perceive  it  to  work  towards 
'ioD,  as  their  love  does  towards  other  objects. 
Finally,  there  are  others  .again,  who  are  very 
prone  to  cenfure  thofe  that  fpeak  of  more  paf- 
ilonate  workings  of  affection  to  God,  as  mere 
hypocrites  for  this  pretenfion.  Forfince  they  ex- 
perience nothing  of  fuch  workings  on  their  own 
hearts,  they  think  it  impoflible  there  fhould  be 
any  fuch  thing  at  all  in  the  world.  There  are 
therefore  three  forts  of  perfons  that  our  prefent 
difcourfe  muft  have  reference  unto. 

I.  Such  ignorant  and  carelefs  fouls  as  do,  at 
random  and  without  ever  confidering  the  mat- 
ter, pronounce  concerning  themfelves,  that  they 
are  lovers  of  G  o  d  j  though  if  the  matter  be 
ftrictly  looked  into,  they  have  no  fuch  thing  as 
a  motion  of  love  in  their  heart  to  God  at  all. 

II.  Those  that  are  prone  to  fufpect,  and 
conclude  themfelves  to  have  no  love  to  God  at 
all,  becaufe  they  do  not  find  this  affection  to 
work  with  that  fervor  and  conftancy,  that  they 
think  it  mould,  and  which  they  perceive  on  o- 
ther  occafions. 

III.  Such  as  are  very  apt  to  fufpect,  and  ac- 
cufe  others  of  hypocrify  or  folly,  who  feem  to 
exprefs  the  molt  paflionate  and  fervent  love  to 
God,  and  think  that  fuch  an  affection  towards 
him  cannot  have  place  in  a  human  breaft. 
What  therefore  is  pretended  to  be  of  a  fpiritual 
and  holy  kind,  muft  be  refolved,  they  imagine, 

wholly 


(  181  ) 

wholly  into  enthufiafm  ;  or  be  attributed  to  the  S  e  r  m. 
power  of  fancy,  or  imagination  ;  or  to  the  tern-  XI. 
per,  and  difpofition  of  the  bodily  humours,  and 
the  various  flructure  and  fabrick  even  of  the  in- 
ferior parrs  of  the  body  it  felf.  To  each  of  thtfe 
forts,  reference  muft  be  had  in  what  is  now  to 
be  difcourfed  upon  at  this  time. 

1.  As  to  thofe  who  confidently  give  out  them- 
lelves  to  be  lovers  of  God,  though  they  never 
felt  any  motion  of  love  to  him  at  all  in  their 
hearts,  fuch  things  as  thefe  it  would  be  very  fit 
for  them  to  cpniider. 

i.  That  it  is  a  very  rafh  and  unreafonable, 
as  well  as  dangerous  preemption,  for  them  to 
conclude  there  is  that  in  them  which  they  have 
never  perceived  at  all.  For  what  might  not  one 
imagine,  or  fancy  upon  fuch  a  pretence  ?  Sup- 
poling  it  poflible,  muft  I  believe  every  thing  to 
be  true  which  is  barely  poflible  to  be  true  ? 
How  many  abfurd  things  mould  I  then  believe  ! 
For  there  are  many  things  that  poflibly  may  be, 
which  yet  It  would  be  a  very  great  abfurd ity  to 
believe  are  in  reality.  It  is  a  known  rule,  that 
of  things  that  appear  not,  nor  exifc,  the  fame 
eiteem  is  to  be  had.  If  then  it  no  way  appears, 
or  however  appears  not  to  me,  that  I  am  a  lover 
of  God  ;  with  what  confidence  can  I  pretend  to 
it,  or  fay  that  I  am  fo? 

2.  It  is  to  be  confidered  that  it  is  a  mod  na- 
tural thing  to  men  to  be  very  indulgent  to  them- 
felves,  and  to  think  that  of  themfelves,   which 

N  3  none 


(  182  ) 
VOL.  none  would  think  or  imagine  but  thcmfelves.  It 
I.  is  natural  to  every  wicked  man  to  flatter  bitnfelf 
in  his  own  eyes,  until  his  wickednefs  be  found  out 
to  be  hateful h.  Thus  fays  the  Pfalmift,  The  tranf- 
greffion  of  the  wicked  faith  within  my  hearty  that 
is,  fuggefts  to  me,  that  there  is  no  fear  of  God 
before  his  eyes  \  And  truly  this  does  as  effec- 
tually fpeak  or  declare,  that  he  hath  not  the  love 
of  God  in  him  \  yet  at  the  fame  time  he  flatters 
himfelf,  as  it  there  follows,  in  his  own  eyes,  till 
the  matter  comes  to  be  plainly  obfervable  to  e- 
very  eye.  Hence  it  may  be  very  well  under- 
ftood,  how  it  comes  to  pafs  that  men  are  fo  apt 
to  judge  themfelves  any  thing,  which  it  would 
be  horrid  for  them  not  to  be  thought  to  be,  only 
from  the  kindnefs  they  have  to  themfelves.  For 
how  horrid  is  it  for  any  man  to  admit  himfelf  to 
be  no  lover  of  G  o  d  !  Therefore  he  muft  needs 
think  himfelf  fuch,  or  affirm  that  as  true,  which 
it  were  a  horrid  thing  to  confefs  and  avow  to  be 
falfe.  And  fo,  upon  the  matter,  their  love  to 
God  depends  upon,  and  runs  into  nothing  elfe, 
but  a  partial  and  fond  love  to  themfelves. 

3.  They  mould  confider  how  obvious  the 
miftake  is,  to  take  a  conviction  of  confcience  in 
this  cafe  for  an  affection  of  the  heart.  That  is* 
becaufe  they  are  convinced  that  it  is  a  very  rea- 
fonable  and  fit  thing  to  love  God,  therefore  they 
conclude,  that  they  do  love  him.  But  how  mod 
irrational  is  the  conclufion  !  They  may  as  well 
conclude  their  approbation  of  any  thing  clfc,  to 

be 

'*  Pf.  xxxv  1.  2.       *  Ver.  ti 


(  '83  ) 

be  the  poffefiion  of  the  thing  it  felf.  For  in-  S  e  r  m. 
fiance,  that  they  are  rich,  becaufe  they  approve  §  ??*•_ 
of  riches  ;  or  that  they  are  in  very  good  health, 
becaufe  they  approve  of  a  found  habit  of  body. 
It  is  plain  that  this  is  all  which  the  moft  can  fay, 
as  to  the  bottom  of  their  pretence.  They  have 
nothing  at  all  in  them,  like  the  love  of  God, 
but  only  this  conviction  of  confcience,  that  it  is 
fit  he  mould  be  loved.  Of  this  there  is  a  necef- 
fary  and  unavoidable  approbation  impofed  upon 
their  judgment,  from  the  evidence  of  the  thing 
it  felf.  And  as  all  men  are  convinced,  that  the 
obligation  is  indifpenfible,  therefore  they  are  wil- 
ling to  take  it  for  granted,  that  they  have  the 
love  of  God  in  them. 

4.  It  follows,  as, another  thing  to  be  confi. 
dered,  that  if  the  love  of  God  in  it  felf  be  really 
a  diftinct  thing,  and  different  from  fuch  a  con- 
viction, then  their  love  to  him  is  reduced  to  no- 
thing: For  it  is  really  nothing,  diftinguifhed 
from  fuch  a  conviction,  or  apprehenfion  in  their 
own  minds.  And  under  a  notion  of  its  being  an 
affection  of  a  finer  kind  and  nature  than  to  be  ob- 
vious to  common  obfervation,  they  have  refined 
it  quite  away,  even  into  a  mere  nothing.  For 
doth  not  every  man's  own  fenfe  tell  him,  that 
the  love  of  this  or  that  thing,  is  quite  another 
thing  than  a  mental  approbation  of  it  ?  Or  may 
not  I  be  convinced  in  my  judgement  of  the  excel- 
lencies of  one,  to  whom  I  have  yet  a  fettled  a- 
verfion  in  my  heart  ?  How  many  cannot  indure 
fuch  perfons,  of  whom  upon  conviction  they 
N  4  cannot 


(  184) 
VOL.  cannot  fay  they  are  not  excellent  men  ?  And  cer- 
I-  tainly  it  will  put  every  fober  confiderer  of  this 
irate  of  the  cafe  upon  quite  new  thoughts,  when 
he  mall  find  he  is  not  able  to  tell,  what  the  thing 
is,  that  he  calls  love  to  God,  if  it  muft  be  di- 
ftingui  (lied  from  the  mere  conviction  of  the  rea- 
fonablenefs  of  it. 

5.  It  is  alio  to  be  confidered,  that  fincc  love 
to  God,  if  it  be  any  where,  is  to  be  difcerned 
and  felt,  and  muft  be  a  ruling  principle  ;  it  is 
then  a  mod  abfurd  imagination,  that  fuch  a  prin- 
ciple mould  be  in  men,  of  which  they  have  no 
perception.  For  is  it  not  abfurd,  that  a  principle, 
which  is  to  have  the  conduct  of  a  man's  life,  and 
fo  very  great  power  in  and  over  him  in  his  whole 
courfe,  mould  yet  be  neither  difcernible,  nor  felt? 
Indeed  there  are  many  thoughts  and  motions 
that  flir  in  our  minds,  of  which  we  take  very 
little  notice ;  nor  can  we  in  a  little  time  fay  pofi- 
tively,  whether  we  had  fuch  a  thought  or  no. 
But  that  a  principle,  which  runs  through  the 
univerfal  courfe  of  a  man's  life,  and  which  of  all 
things  mould  moft  frequently  come  under  his  no- 
tice, ihould  yet  be  neither  felt  nor  perceived  by 
him,  is  the  mod  unimaginable  of  all  things  we 
can  conceive  of.  Therefore  thofe  who  have  fo 
haitily  pronounced  themfelves  to  be  lovers  of 
God,  and  yet  never  felt  any  thing  by  which  this 
love  is  to  be  difcerned,  are  befought  to  think 
again,  to  allow  the  caufe  a  rehearing,  to  take  it 
into  new  confideration,andnot  run  away  with  a 
groundlefs  conceit  that  they  are  what  it  fo  much 

concerns 


(  i85) 

concerns  them  actually  to  be,  while  they  are  only  Serm. 
fo  in  their  own  fancies  and  imaginations.  XI. 

II.  I  now  come  to  the  next  fort,  namely, 
thofe  who  are  apt  to  judge  themfelves  wholly 
deftitute  of  fincere  love  to  God,  becauie  they 
do  not  find  thofe  paflionate  motions  of  it  to- 
wards him,  as  they  do  towards  many  inferior 
objects.  And  there  are  fundry  considerations, 
which  will  be  very  requifite  to  be  weighed  in 
this  cafe  too.     As, 

i.  That  certainly  the  actual  exercife  of  love 
towards  God  may  be  often  intermitted,  when 
an  habitual  propenlion  of  heart  towards  him 
doth  remain.  The  foul  may  frequently  be  put 
befide  the  direct  adts,  and  exercife  of  this  duty  ; 
and  yet  that  virtue  and  principle,  which  hath 
touched  their  hearts,  and  by  gracious  vouch- 
fafement  is  feated  there,  may  ftill  habitually  in- 
cline them  the  fame  way.  As  the  needle  touched 
with  the  load-ftone,  is  frequently  diverted  from 
its  direct  tendency  towards  the  north  ;  for  be- 
ing moved  it  makes  and  quavers,  and  hath  its 
various  vibrations  this  way  and  that,  yet  there  is 
a  virtue  in  it  that  will  bring  and  reduce  it  to  the 
right  point  again.  Therefore  it  is  not  this,  or 
that  act  of  love  towards  God,  that  gives  the 
denomination  j  but  the  habitual  propenfion,  and 
bent  of  the  heart.  A  man  then  is  to  be  efteem- 
ed  a  lover  of  G  od,  according  as  his  heart  ftands 
habitually  propenfe  to  him.  But  if  the  deno- 
mination depend  upon  this,  or  the  other  act ; 

then 


(  i86) 

VOL.  then  a  man  would  ceafe  to  be  a  lover  of  God, 
I.      as  often  as  he  loveth,  or  thinketh  of  any  one  dk9 
or  is  diverted  from   it  by  this  or  that  though 
never  fo  neceflary  an  occafion.     And  agiin, 

2.  It  is  very  neceflary,  that  we  confider  the 
act  and  the  paflion  of  love  as  very  diftinguifhable, 
or  different  things.  The  act  of  love  in  a  rea- 
fonable  intelligent  creature,  is  nothing  elfe  but 
the  complacential  motion  of  the  will  towards 
this  or  that  object,  that  is  apprehended  amiable, 
or  worthy  to  be  loved.  The  pafTion  of  love  is 
the  impreflion  made  by  an  object,  upon  the  ani- 
mal and  vital  fpirits  of  the  brain  and  heart,  which, 
being  fenfible,  are  reflected  upon,  and  by  many 
are  taken  notice  of  (through  a  great  miftakej  as 
if  the  very  notion  and  being  of  love  was  placed 
there.  Whereas  the  whole  entire  nature  of  di- 
vine love  is  feparable  from  that  paflion,  and  may 
be  without  it ;  otherwife  if  paflion  were  of  the 
eflence  of  love,  it  were  altogether  impoflible,  that 
the  feparate  foul  fhould  be  capable  of  loving 
God,  or  any  thing  elfe.  This  is  a  mere  acci- 
dent to  our  love,  and  a  refult  that  depends  upon 
our  prefent  union  with  the  body ;  which  body  is 
efifentially  neceflary,  neither  to  our  foul,  nor  to 
our  love,  for  both  may  be  without  it.  And  I 
add, 

3.  T  h  a  t  thofe  acts  which  are  performed,  as 
I  may  call  it,  in  the  upper  region  of  the  foul,  and 
which  are  more  peculiar  to  its  intellectual  nature, 
are  as  truly  difcernible,  as  the  paffions  are  which 
rebound  upon,  and  affect  the  body.    The  acts 

of 


(  «87  ) 

of  the  mind,  and  of  the  will,  are  no  more  im-SERM. 
perceptible  than  the  pafiions  •,  and  it  is  as  poflible  XI. 
for  me  to  be  able  to  difcern  and  feel  the  former, 
as  the  latter.  Cannot  1  as  well  tell  that  I  think 
fuch  a  thought,  if  I  do  think  it ;  that  I  intend 
and  purpofe  fuch  a  thing,  if  I  do  really  enter- 
tain in  my  heart  fuch  a  refolution,  as  that  I  feel 
the  motions  that  affect  my  outward  man  ?  If 
therefore  a  perfon  with  a  practical  judgement 
efteems  the  Bleffed  God  to  be  his  higheft  and 
beft  good,  and  accordingly  choofes  him  as  fuch, 
and  fettles  this  refolution  in  his  own  foul,  faying, 
"  This  God  fhall  be  my  God,  my  beft  and 
"  fupreme  good,  here  will  I  feek  my  felicity, 
"  and  take  up  my  reft,  and  to  him  will  I  be  an 
"  entirely  devoted  one  for  ever  f*  In  this  per- 
fon certainly  lies  the  fubftance  and  effence  of  love. 
And  is  not  this  perceptible  ?  are  not  fuch  acts  as 
thefe  capable  of  being  reflected  on,  and  taken 
notice  of,  if  men  would  but  more  frequently 
turn  their  eyes  inward,  and  habituate  themfelves 
to  converfe  with  themfelves  ?  But  I  further  add, 

4.  That  moft  certain  it  is,  that  during  our 
abode  in  the  body,  the  affections  of  the  foul  have 
more  intimately  an  influence  upon  it.  Such  is  the 
clofe  and  myfterious  union  between  thefe  two 
natures  of  flefh  and  fpirit ;  that  the  influences 
between  the  one  and  the  other  are  reciprocal. 
And  therefore  it  is  that  the  very  temper  or  com- 
plexion of  our  fouls  doth  fo  naturally,  fome  way 
brother,  reprefent  it  felf  in  the  outward  man, 
as  that  it  is  very  difficult,  almoft  impoflibie,  to 

hide 


(  i88  ) 

VOL.  hide  and  conceal  what  are  the   fentiments  of  our 
I.       fpirits  upon  certain  occafions.     Whence  it  hath 

,*"—*v~,~  grown  into  a  maxim,  that  the  face  is  the  cha- 
racter of  the  mind  *.  How  hard  is  it  for  a  man 
not  to  betray  guilt  in  his  countenance,  if  he  has 
the  fenfe  of  it  in  his  own  mind  and  heart  f!  And 
therefore  we  mould  confider  with  our  felves,  how 
our  affections  work  towards  God  •,  even  accord- 
ing to  the  ufual  way,  wherein  human  affections 
are  wont  to  fhew  and  difcover  themfelves.  For 
I  add, 

5.  That  even  fpiritual,  holy  affection?,  fuch 
as  refpect  the  invifible  God,  and  other  invifible 
objects,  do  frequently  fo  work  in  thofe  pious 
fouls  in  whom  they  are,  as  to  make  very  great 
and  deep  imprefilons  upon  the  body,  and  are  ac- 
companied with  fuch  pafiionate  expreffions,  as 
are  difcernible,  even  to  the  inferior  fenfes  which 
belong  to  the  animal  nature.  Let  paffages  of 
Scripture  to  this  purpofe  be  looked  into.  How 
was  the  Pfaimift  affected  and  wrought  upon  by 
one  affection  towards  God,  when  he  tells  us, 
My  flejh  tremhleth  for  fear  of  theey  and  I  am 
afraid  of  thy  judgements  k.  There  is  a  propor- 
tion between  fear  and  love,  in  this  cafe.  As  for 
love,  the  fame  devout  Pfaimift  fays,  My  foul 
ihirjleth  for  thee,  O  God  !  yea  my  flefh  longetb 
for  thee  \  And  again,  My  heart  and  my  flefh 
crieth  out  for  the  living  G  o  d  m.  Now  thefe  are 
not  to  be  underftood  as  mere  rhetorical  flrains  j 

for 

*   Vultus  eft  index  animl. 

"T  Heu,  quam  difficile  ejl  crimen  non  prodere  <vu/tu  ! 

k    Pf.  CXIX.   120.  '  LXHI.   I.  m   LXXXIV.   2. 


(  iSg  ) 

for  indeed  they  are  not  fo,  but  do  plainly  carry  S  £  R  M. 
thisfignification  with  them,  that  though  the  flefh  ^, 
be  more  immediately  incapable  of  defire,  of  thirft- 
ing,  and  longing  after  God,  whereof  the  foul 
alone  is  primarily  capable,  yet,  mediately,  the 
flefh  partakes  thereof.  That  is,  the  heart  and 
foul  did  fo  much  long  after  God,  that  the  fiefh 
was  affected  and  bore  the  impreflion  of  that 
vehement  defire,  which  was  in  the  foul,  as  in  its 
original  and  proper  feat.  We  are  therefore  to 
confider,  that  even  the  more  paffionate  workings 
of  love  towards  God  are  very  agreeable  to  that 
kind  of  affection,  which  in  refpect  to  the  object, 
and  principle  of  it,  is  fpiritual  and  divine.  And 
therefore, 

6.  It  mufl  further  be  added,  that  if  perfons 
be  very  apt  to  be  paffionately  affected  in  other 
kinds,  and  towards  other  objects,  but  do  al- 
ways find  themfelves  dull,  and  infenfible  of  fuch 
motions  towards  God  and  invifible  things,  they 
have  a  great  deal  of  reafon  to  fufpect  themfelves 
to  be  under  a  very  bad  diftemper.  Indeed,  when 
perfons  are  equally,  and  alike,  unapt  to  feel 
fuch  paffionate  refentments  in  their  hearts  to- 
wards any  kind  of  objects,  the  matter  is  quite 
otherwife.  But  if  they  can  ordinarily  fay,  "  I 
"  feel  my  love  to  work  towards  the  creature,  a 
"  relation,  or  other  amiable  object  in  this  and 
"  that  paffionate  manner;  but  I  can  feel  no  love 
*l  working  towards  God,"  they  are  far  from 
being  in  a  good  condition.  They  have,  at  leafl, 
a  good  deal  of  reafon  to  fufpect,  that  a  diftemper 

prevails 


VOL.  prevails  upon  them.    Their  love  languifheth, and 
!•      needs  reinforcement  ;  and  they  ought  not  to  con- 
tent themfelves  to  have  the  matter   fo*  as   if  if 
were  a  cafe  to  be  approved  of,  and  that  needed 
no  redrefs.     But  yet  again, 

7.  We  muft  confider,  that  tempers  are  very 
carefully  to  be  diftinguifhed.  The  temper  of 
fome  men*s  minds  is  more  compofed,  according 
as  the  bodily  temper  is  more  fixed,  and  their  na- 
tural fpirits  are  lefs  volatile.  Hence  fome  are  of 
a  more  even  deportment  to  every  object,  even 
to  the  obfervation  of  others*  and  feldom  are  feen 
to  be  exalted,  or  depreffed,  whatever  occurrences 
happen  to  them  in  the  courfe  of  their  lives.  They 
are  not  often  feen,  it  may  be,  either  to  weep  or 
laugh,  to  be  either  remarkably  fad  or  cheerful 
And  grace,  or  this  holy  affection  wherever  it  is  in 
its  fubject,  is  fomewhat conform  to  the  natural  tem- 
per of  the  perfon.  As  water  poured  into  a  veffel* 
refembleth  the  form  of  that  vefTel.  If  the  veffel ' 
be  round,  then  it  refembles  a  round  figure ;  if 
triangular,  then  it  refembles  a  triangular  figure. 
So  I  fay  grace  and  holy  affections,  where  they 
are,  refemble  their  fubject,  and  receive  in  fome 
fenfe  a  likenefs  and  conformity  to  it,  fo  as  not 
to  change  the  natural  temper  of  the  mind.  In- 
deed the  great  bufinefs  of  the  grace  of  God  is 
to  influence  men  as  to  morals,  and  not  as  to  na- 
turals. Therefore  it  were  an  unreafonable  thing 
for  any  one  to  make  himfelf  a  meafure  to  a-11  o- 
ther  perfons,  how  much  foever  they  differ  irt 
temper  from  him.     Or  that  any  one  mould  make 

another 


Cm  ) 

another  fuch  a  flandard  to  himfelf,  that  however Serm. 
it  be  with  him  as  to  his  natural  temper,  he  mull     XI. 
be  juft  fuch  as  others  are ;    which   is  equally  to 
aim  at  a  thing  both  unnecefiary  and  impoffible. 
Further, 

8.  We  muft   warily  diftinguifti  between  the 
exercife  of  love  upon  extraordinary,  and  fudden 
occafions,  and  fuch  as  are  common  and  lefs  fur- 
prizing.     As  yiu  know  one  may  converfe  daily 
among  the  neareft  relatives,  and  never  feel  any 
difcernible  pang    of  affection  working  towards 
them,  as  one  does  to  an  object  that  fuddenly  ap- 
pears.    This  proceeds  from  frequency  and  fami- 
liarity with  them ;  when  poffibly  the  very  fame 
perfon  would  be  in  a  tranfport  upon  the  fudden 
and  unexpected   fight  of  the   face  of  a  friend, 
whom  he. had  not  feen  of  many  years  before. 
Now  this  is  not  inconfiderable  as  to  our  prefent 
cafe.     It  may  be  thus  with  many  perfons,  who  do 
not  feel  fuch  a  paffionate  pang  of  love  towards  per- 
fons, they  daily  converfe  with,  as  they  do  towards 
others,  at  the  fight  of  whom  they  are  furprized  : 
Yet  notwithftanding  this  their  love   may  be  far 
dearer,  and  habitually  much  more  flrong  to  thofe 
relations  whom  they  daily  converfe  with,  as  oc- 
cafions when   adminiftered    abundantly    mew ; 
that  is,  they  would  do  more   for  them,  and  be 
more  deeply  concerned  if  they  fa w  them,  in  di- 
ftrefs,  pain,    and   anguifli.     They   would  with 
much  more  regret  endure  feparation  from  them, 
or   take   their  deaths  much  more  impatiently  5 
which  things  fhew  their  affections  to  be  habitually 

much 


(  J92  ) 

V  O  L.  much  ftronger,  though  upon  fudden  occafions, 
I.  or  in  a  certain  juncture,  they  may  work  much 
more  obfervably.  And  thus  it  may  pofiibly  be 
with  fome  perfons,  who  walk  more  evenly  in 
their  fpirits  before  God.  They  have  it  may  be 
fewer  tranfports  than  others,  who  are  of  fuch  un- 
even fpirits,  that  the  fight  of  God  is  often  a  new 
thing  to  them.  They  have  him  lefs  frequently 
out  of  fight,  and  are  daily  more  converfant  with 
him,  and  therefore  are  not  fubject  to  fuch  violent 
emotions  of  mind.  And  if  we  compare  thefe 
together,  certainly  we  can  never  think,  that 
there  is  a  greater  excellency  in  that  temper  which 
fubjects  a  man,  now  and  then,  to  higher  tranf- 
ports of  fpiritual  and  divine  affection,  than  in  that 
temper  of  fpirit,  which  is  more  fteadily  deter- 
mined to  a  continual  courfe  of  walking  with 
God,  in  whom  there  is  alio  an  habitual  com- 
placence. 

Lastly,  This  is  further  to  be  confidered, 
that  if  at  any  time  one  would  try  the  fincerity  of 
one's  heart  towards  God,  it  is  much  more  clear- 
ly to  be  evinced  by  the  influence  this  hath  on  a 
man's  life,  than  by  the  paflionate  or  fenfibleim- 
preflions  made  upon  the  body.  I  fay,  we  have  a 
far  furer  evidence  of  our  love  to  God,  from  the 
influence  it  has  to  govern  and  manage  the  courfe 
of  our  lives;  than  from  all  the  paflionate  emo- 
tions, and  refentments  we  may  feel  in  the  infe- 
rior parts  of  the  outward  man.  Suppofe  fuch 
raptures,  and  tranfports,  and  extatical  motions,  as 
are  very  ftrange,  and  not  without  their  delecta- 
tion 


(  *93  ) 

tion  and  pleafure.  Alas!  thefe  fignify  but  little Se  rm, 
towards  the  evincing  of  true  fincere  love  to  Go  d, 
in  comparifon  of  a  liable  courfe  of  living  under 
his  government,  as  perfons  who  are  beyond  all 
things  loth  to  offend  and  difpleafe  him.  If  you 
feek  an  evidence  of  the  truth  of  your  love  to 
God,  take  this ;  If  ye  love  me  keep  my  command- 
ments ".  And  again,  This  is  the  love  of  God, 
that  ye  keep  his  commandments  °.  Though  we 
muft  take  heed  here  of  thinking,  as  was  formerly 
faid,  that  the  external  effect  is  fufficient  without 
the  principle  ;  or  that  a  courfe  of  obedience,  in 
outward  acts,  to  the  rules  fet  before  us,  will  do 
the  bufinefs,  though  there  be  nothing  of  the  prin- 
ciple of  the  love  of  God  in  us.  But  take  thefe 
in  connexion,  the  principle  with  the  effect,  and 
they  are  a  great  deal  more  pungent  demonftra- 
tions  of  love,  than  mere  tranfports  of  extraor- 
dinary affection,  now  and  then,  are.  Agreeably 
to  which  our  Lord  fays,  He  that  hath  my  com- 
mandments  and  keepeth  them,  he  it  is  that  loveth 
me  -,  and  he  that  loveth  me,  fhall  be  loved  of  my 
Father  •,  and  I  will  love  him,  and  manifefi  my  felf 
unto  him  .  And  again,  as  it  afterwards  follows, 
If  any  man  love  me,  he  will  keep  my  words ;  and 
my  Father  will  love  him,  and  we  will  come  unto 
him,  and  make  our  abode  zvith  himq. 

So  that  we  mould  take  heed  of  putting  too 
much  upon  the  mere  matter  of  paffionate  love  iii 
this  cafe  •,  unlefs,  as  we  faid  before,   it  be  mani- 

Vol.  I.  O  feftly 

n  John  xiv.  15.  c  1  John  v.  3.  P  John  xiv.  21. 
«    Ver.  23. 


(  *94  ) 
VOL.  feftly  difcernible,  that  we  can  be  paftionately  af- 
I.       fected  to  any   other  kind  of  objects,  while  we 
find  aftupidity,  and  dulnefs  upon  us,  with  refpect 
to  thofe,  which  are  fpiritual  and  divine.     There- 
fore lay  the  great   ftrefs  always  here.     "  What 
"  doth  the  love,  I  pretend  to,  fignify  as  to  the 
"  conduct  of  my  life  ?    Do  I  live  as  a  lover  of 
"  God  ?  as  if  it  were  an  ungrateful  matter  to 
"  me,  above  all  things,  to  difpleafe  him  ?    as 
"  that  I  iludy,  by  all  means  pofiible,  to  maintain 
"  an  intercourfe  of  union,  and  communion   be- 
"  tween  him  and  me  ?  Is  it  fuch  a  love  as  makes 
"  his  honour  dear  to  me,  fo  that  I  am  above  all 
«'  things  concerned  not   to  difgrace  the  name 
"  which  I  bear,  or  be  a  reproach  to  him  to  whom 
"  I  profefs  a  relation  ?    Is  there  fuch  a  principle 
"  in  me  as  makes  diftance  from  G  o  d  a  weari- 
"  fome  thing  ?  And  would  I  fain  be  nearer  to 
"  him  daily,  more  acquainted  with  him,  more 
"  conformed  to  him,  and  changed  into  his  di- 
<c  vine  image  and  likenefs  ?  "    If  this  is  the  in- 
fluence that  love  to  Go  d  hath  upon  our  lives,  it 
is  the  evidence,  it  is  the  thing,  if  any  thing  can 
be  fo,  that  muft  prove  and  demonftrate   to  our 
felves  the  fincerity  of  our  love. 


SERM. 


(  l9S  ) 

SERMON  XII. 

Preached  November  8,  1676* 

I  JOH  N    IV.  20. 

—Hi?  that  loveth  not  his  Brother,  whom  he 
hath  feen  5  how  can  he  love  God,  whom 
he  hath  not  feen  ? 

WE  have  already  in  the  preceding  dif- 
courfe  offered  fundry  confiderations 
to  thofe,  who  are  apt  to  take  it  for 
granted  that  they  are  lovers  of  God,  though 
they  never  really  difcerned  any  motion  of  love  to 
him  in  their  hearts  at  all ;  or  who  fondly  imagine 
that  the  conviction  of  their  judgement  in  this 
matter,  is  to  be  taken  for  the  affection  of  the 
heart.  We  have  alfo  fpoken  in  feveral  particulars 
to  another  fort,  who  fufpect  they  are  no  true  lovers 
ofGoDi  and  are  many  times  ready  to  conclude 
fo ;  becaufe  their  love  to  him  is  not  fo  fervent 
and  paffionate  as  they  think  it  ought  to  be. 
And  now 

III.  W  e  come  to  the  third  fort  that  we  have 

to  do  with,  to  wit,  thofe  who  are  apt  to  cenfure 

other  perfons,  merely  upon  this  account  •,  becaufe 

Hhey  make  profeffion  of  fuch  a  fervent  love  to  G  o  d, 

O  2  as 


(   J96) 

as  they  themfelves  are  altogether  ftrangers  to'. 
All  expreffions  of  fuch  a  fervent  paflionate  love 
to  G  o  d  fall  under  a  fufpicious  cenfure,  and  ac- 
cufation  from  thefe  men.  As  for  inftance,  they 
charge  all  fuch  exprefilons  of  love  with  hypocri- 
fy,  or  with  enthufiafm :  thinking  it  proceeds  from 
nothing  elfe  but  a  phantaftick  reprefentation  of 
the  object  they  pretend  to  love ;  or  elfe,  they 
refolve  it  all  into  the  temper  of  the  body,  and 
fay  it  owes  it  felf  to  nothing  elfe  but  to  fuch  or 
fuch  a  crafis,  a  prefent  habit  and  temperature,  or 
a  freer  circulation  of  the  blood,  and  quicker  agi- 
tation of  certain  brifk  and  agile  fpirits.  And  thus 
they  think  that  a  mechanical  account  is  to  be 
given  of  all  fuch  kind  of  affections ;  and  that  who- 
foever  well  underftands  the  ftructure  of  the  brain, 
or  the  nature  of  the  fpleen,  and  hypochondria* 
and  the  various  twiftings  of  the  nerves  about  the 
veins  and  arteries,  may  very  well  be  able  to  give 
a  good  account  of  all  fuch  kind  of  love. 

I.  Now  as  to  the  firft  of  thefe,  to  wit,  the 
charge  of  hypocrify,  we  muft  allow  (as  there  will 
be  further  occafion  to  evince  hereafter  when  we 
come  to  the  laft  doctrine)  that  if  any  do  pretend 
to  fuch  a  love  to  God,  and  join  with  it  an  im- 
moral converfation,  there  is  a  great  deal  of  reafon 
for  the  charge  ;  and  in  fuch  a  cafe  we  muft  fall 
in  with  the  accufer  and  fay  the  fame.  But  if 
this  charge  be  fattened  upon  perfons,  whofe  walk 
and  converfation  is  fober  and  juft,  we  have  then 
feveral  things  to  fay  to  it.     As 

CiO 


(  w  ) 

( i . )  It  is  a  mod  uncharitable  cenfure  to  fay  S  e  r  u. 
that  all  pretence  to  a  more  fervent  and  vehement  ^"* 
love  to  Go  d,  is  for  this  very  reafon  hypocritical. 
I  wonder  why  fo  ?  Does  not  this  feem  to  fay,  that 
there  can  be  no  fuch  thing  as  a  real,  and  fervent 
love  to  Go  d  ?  This  is  fureiy  a  very  ftrange  accufa- 
tion,  at  once  without  warrant,  and  againft  the 
exprefs  law  of  charity,  which  requires  us  to  think 
no  evil*.  And  it  is  an  efTential  character  of  it  to 
be  abfolutely  difinclined  to  take  up  an  evil  furmife, 
or  bad  thoughts  of  any  one,  where  there  is  not  a 
very  manifeft  and  apparent  caufe. 

(2.)  The  charge  is  moft  unreafonable.  There 
is  not  the  leaft  ground  for  fuch  a  cenfure,  fuppofing 
the  perfons  to  be  in  the  main  of  a  fober,  juft,  and 
unexceptionable  deportment  among  men.  Of 
fuch  it  may  mofl  unrighteoully  be  faid,  that  they 
are  hypocrites,  while  they  pretend  to  love  God, 
But  how  will  you  prove  your  charge  ?  by  what 
medium  will  you  make  it  out,  that  all  pretences 
of  love  to  Go  d,  by  fuch  perfons,  are  hypocriti- 
cal ?  And  fureiy  that  is  a  moft  unreafonable  cen- 
fure, for  which  no  reafon  can  be  given, 

(3.)  Such  a  charge  or  accufaeion  mud  needs 
proceed  from  a  moft  idle  and  pragmatick  tem- 
per. For  thefe  cenfurers  mew  themfelves  to  be 
vain  bufy- bodies,  who  meddle  out  of  their  own 
province.  Rut  what  have  they  to  do  to  judge  the 
hearts  of  other  men  ?  That  is  a  province  they  have 
nothing  at  all  to  do  in.  What  is  it  then  but  a 
vain  pragmatick  humour  that  prompts  them  to 

O  3  meddle 

a  1  Cor.  xiii.  5. 


(  198  ) 

VOL.  meddle  in  a  fphere  wherein  they  have  no  concern. 
I-       Who  art  thou,  faith  the  Scripture,  that  judgeft  an- 
other marts  fervant  ?  to  his  own  mafter  he  fiandeth 
or fa  lie th b.     Nay, 

(4.)  It  is  to  be  guilty  of  the  moft  infolent  pre- 
emption ',  for  it  is  to  Incroach  upon  the  preroga- 
tive of  God,  to  whom  alone  it  belongs  to  fearch, 
and  judge  the  heart.  Who  are  they  that  take 
upon  them  to  judge  one  another?  We  muft  all  ap- 
pear before  the  judgement  feat  ofChrift c.  Whoever 
they  are  that  do  judge  lb,  they  fubjecf  themfelves 
to  the  judgement  of  God.  Therefore  fays  our 
Lord,  Judge  not,  that  ye  be  not  judged  d.  That  is, 
jneffecl,  if  you  judge  fo  at  random,  and  where 
you  have  nothing  to  do,  you  mall  know  what 
judging  means,  when  you  fball  be  judged  alfo. 

(5.)  I  wo  u  l  d  further  fay,  by  way  of  que- 
flion,  pray  what  is  the  thing  you  find  fault  with 
in  this  cafe  ?  Is  it  this  love  it  felf,  or  is  it  the  ap- 
pearance of  it?  Sure  it  will  not  be  faid,  it  is  the 
love  itfelf.  Who  would  be  fo  impudently  pro- 
fane as  to  fay,  it  is  a  crime  to  love  God?  or 
that  fuch  love  is  criminal,  when  it  is  warm  and 
vehement?  as  if  it  was  poflible  to  love  God  too 
much.  Sure  this  will  never  be  faid  by  thofe  who 
confider  that  we  are  required  to  love  him  with  all 
our  heart,  and  with  all  our  foul,  and  with  all  our 
wind  e.  And  befides,  this  were  to  make  the  accufa- 
tion  to  contradi'flitfelf;  for  whenfoever  the  charge 
of  hypocrify  is  alledged  againft  any  one,  the  thing 

pretended 

b  Rom.  xiv.  4.  cxiv.   10. 

*  Matt.  vn.  1.  c  Matt.  xxii.    3.7, 


C  *99  ) 

pretended  to  is  implied  to  be  good  and  commen-  Serm. 
dable.  XII. 

Or  is  it  the  appearance  of  fuch  love  that  is 
found  fault  with?  that  is  jufb  the  fame  thing  as  to 
find  fault  with  the  fun  for  mining.  It  is  true, 
all  difcovery  of  this  or  any  other  excellency  what- 
foever  ought  to  be  mod  eft,  and  fober;  moft  re- 
mote from  any  thing  of  boafting  or  vain-glorious 
orientation,  than  which,  in  fuch  a  cafe  as  this,  no- 
thing in  all  the  world  can  be  more  fulfom.  But 
what !  mould  a  man  be  afhamed  to  become,  and 
appear  an  earned  lover  of  Go  d  ?  Was  the  Pfal- 
mift  fhy  of  appearing  fo,  when  he  again  and  a- 
gain  avowed  it  with  fo  much  folemnity?  when  he 
made  profeffions  of  his  love  to  God,  which  he 
defigned,  and  no  doubt  knew  would  be  record- 
ed to  all  future  times?  And  the  noble  perfonage 
whom  we  fpoke  of  before,  was  he  afhamed  to 
have  it  recorded,  that  he  was  fuch  a  one's  friend? 
It  is  fo  remarkable  that  we  cannot  look  over  a  page 
in  the  book  of  pfalms,  but  we  lhall  find  fome  or 
other  expreflion  now  made  publick  to  the  world, 
of  an  avowed  love  to  God.  I  love  //^  Lord, 
fays  he,  becaufe  he  hath  heard  my  voice  and  my 
[applications  f.  And  again,  i"  will  love  thee,  O 
Lord  myjlrength  g.  The  word  there  ufed  is  mod 
emphatically  expreffive  of  the  moft  vehement, 
ardent,  fervent  love.  /  will  love  thee  from  my  very 
bowels.  And  what!  is  this  a  thing  for  a  man  to  be 
afhamed  of?  to  profefs  himfelfan  earneft  lover 
of  God,  if  indeed  he  is  fo.  He  only  has  reafon 
O  4  to 

f  Pf.  CXVI.    I.  8  XVI 1 1.     I. 


(    200   ) 

V*  O  L.  to  be  afhamed  of  faying  he  is  fo,  whp  is  not  fo  in 
I.        reality.     But  I  fay  further, 

(6K)  That  this  fame  accufation  ie  hypocriti- 
cal. It  carries  the  mofb  palpable  hypocrify  in  it  5 
for  it  is  manifeft  that  fuch  perfons  do  only  pretend 
to  be  angry  at  the  pretence  of  love  to  Go  d  ;  when 
it  plainly  appears  they  are  angry  that  the  love  of 
God  mould  really  be  in  any  one.  And  this  is  eafy 
to  be  made  out.  For  do  not  all  men  generally  pro: 
fefslove  to  Go  d  ?  Now  they  are  not  angry  at  thofe 
that  profefs,  but  love  him  not.  But  what  religion 
is  there  without  love?  and  whoever  profeffes  reli- 
gion, does  confequently  profefs  love  to  Go  d.  But 
let  them  make  it  appear  by  their  practice,  that 
their  profeflion  is  but  a  mockery,  that  they  do  but 
fay,  hail!  and  ftrike  at  the  divine  majefty  at  the 
fame  time;  let  them  I  fay  with  their  pretence  of  re- 
ligion, or  love  to  Go  d,  but  join  fome  practical  fig- 
nificationthat  they  are  not  in  good  earneil,  and  they 
pleafe  well  enough,  no  fault  is  found  with  them. 

So  that  it  is  very  plain  the  fault  they  are  bent 
againft  is  not  hypocrify,  but  finceriry.  They 
are  angry  that  there  is  any  fuch  thing  as  fincere 
love  to  God  in  the  world.  Therefore  as  Plato 
faid  to  the  Cynick,  who  trod  upon  a  fine  bed  of 
his,  and  cried  out,  "  I  tread  on  Plato's  pride,'*  that 
he  the  Cynick  difcovered  greater  pride  by  this  ac- 
tion •,  fo  we  may  fay  to  thele  men  who  accufe 
profelTors  of  love  to  God  with  hypocrify,  that  it 
is  with  more  hypocrify.  It  is  not  the  mere  pre- 
tence of  love  to  God,  that  they  intend- to  accufe, 
as  fuppofing  it  falfe,  or  that  there  is  no  fuch  thing, 
but  becaufe  they  really  fufpect  it  is  true.     They 

think 


(  ^oi  ) 

think  that  fiich  men  have  that  in  them,  which  they  Serm. 
have  not,  and  therefore  they  pafs  a  kind  of  judge-  XII. 
ment  upon  them  in  their  own  confciences.  This 
they  cannot  indure  ;  and  fince  they  would  fain 
malign  them  in  their  report,  therefore  they  would 
do  it  as  plaufibly  as  they  can,  and  are  more  witty 
than  to  fay,  they  cenfure  them  for  loving  truly5 
but  for  pretending  to  it  falfely.     But  then  again 

2.  The  affection  of  this  kind  is  by  fome 
charged  with  enthufiafm.  "  If  (fay  they)  there  be 
f  any  fuch  affection,  it  is  altogether  enthufiaftick. 
'.'  It  owes  itfelf  intirely  to  the  phantaftical  repre- 
?'  fentation  of  the  object,  and  fo  can  have  nothing 
f*  iincere,  or  genuine  belonging  to  it."  To  this. 
I  fay 

(i)  Wnyfo?  why  muft  it  needs  be  thought 
enthufiaftical  ?  What!  becaufe  it  is  more  than 
ordinary  vehement  or  fervent?  as  if  no  fober  ex- 
ercife  or  exprefllon  of  love  toGoD  could  be  fo. 
And  we  know  too?  though  I  lay  very  little  itrels 
upon  it, 

(2)  T  h  a  t  the  name  of  enthufiafm  hath  fome- 
times  had  a  gentler  found  than  now  it  hath;  fince 
the  'Ey,7ry£uroj,  and  phrafes  fignifying  infpiration 
from  God,  are  fo  frequently  to  be  found  in  the 
writings  of  Plato,  and  others  of  the  philofophers. 
And  yet  they  were  never  twitted  as  enthuliafts9 
nor  treated  as  if  that  name  carried  any  thing  or 
evil  iignirication,  or  the  import  of  a  bad  charae 
ter  in  it.     But 

(3)  Why  mould  it  be  wondered  at  that  there 
ihould  be  expreflions  of  love  to  G  0  d  which  im- 

3  port 


(   202    ) 
VOL.  port  great  Fervour  and  intenfenefs ;  fince  we  know 

_  .  tnat  ^ucn  as  ^ave  ^een  Profeffedty  related  and  de- 
voted to  God  heretofore,  and  of  whom  Scrip- 
ture-records give  us  an  account,  have  been  ail 
along  very  full  of  fuch  expreflions  ?  What  would 
they  think  of  fuch  expreflions  as  thefe  of  David  ? 
I  opened  my  mouth,  and  panted ;  for  I  longed  for 
thy  commandments  h.  My  Soul breaketh  for  the  long- 
ing that  it  hath  unto  thy  judgements  at  all  times  \ 
Oh  how  love  I  thy  holy  law  k  /  As  the  hart  panteth 
after  the  water-brooks,  fo  panteth  my  foul  after 
thee,  O  God  '.  Yea  we  find  that  there  have 
been  fuch  appearances,  and  expreflions  obvious 
to  view,  of  this  divine  fpiritual  affection,  that 
have  incurred  the  cenfure  of  infanity-,  and  yet 
they  have  been  reckoned  a  glory.  Thus  it  was 
with  David,  who  when  he  was  cenfured  for  dan- 
cing before  the  Lord,  anfwers,  I  will  play  before 
the  Lord,  I  will  yet  be  more  vile,  &c  m.  And 
lays  the  Apoftle,  Whether  we  be  befides  our  felves 
it  is  to  God  •,  or  whether  we  be  fober  it  is  for  your 
•  ■  c:  for  the  love  of  Chrift  conjlraineth  usn.  It  is 
very  likely  he  fpeaks  here  with  reference  to  the 
cenfure  of  thofe  falfe  teachers,  with  whom  you 
find  him  conflicting  in  that  very  chapter;  as  very 
frequently  he  does  in  both  the  epiftles  to  the  Co- 
rinthians, and  alfo  in  others.  They  perhaps  went 
about  to  reprefent  him  as  a  wild  enthufiaft;  as 
one  that  was  acted  by  an  enthufiaftical  fury. 
Therefore  he  fpeaks  according  to   their  fenfe. 

Admit 

fl  Pf.  cxix.    131.  i  ver.  20.  k  ver.  59. 

3  xlii.    1.       m  2  Sam.  vi.    22.       n   2  Cor.  v.   13,   14. 


(  2o3  ) 

Admit  it,  be  it  fo  •,  If  I  be  really  befides  my  felf  Serm. 
as  they  talk ;  it  is  the  love  of  Chrift  which  con-    XII. 
ftrains  me !  He  thinks  himfelf  not  at  all  difpa- 
raged  in  the  cafe.     But  I  further  fay, 

(4)  I  make  little  doubt  but  many  do  attribute 
too  much  to  rapture,  and  the  ecftatick  motions 
and  tranfports  of  otherwife  pious  love.  I  refer 
therefore  to  what  was  faid  under  a  foregoing  head, 
efpecially  to  that  diftin&ion  which  was  given  you 
of  the  act,  and  of  the  paffion  of  love,  which  are 
not  only  diftinguifhable,  but  fometimes  plainly 
feparable  things.  There  may  be  very  intenfe 
love,  very  ftrong  and  mighty  love,  where  there 
is  nothing  of  paffion  felt.  This  is  a  thing  alto- 
gether accidental  to  the  nature  of  love,  which 
may  be  diverfe  and  diftinct  from  paffion ;  other- 
wife  there  would  be  no  fuch  thing  as  loving  God 
at  all  in  any  other  way.  And  we  mufl  further 
fay, 

(5J  That  no  doubt  it  is  a  very  great  fault  to 
frame  reprefentations  and  ideas  of  God,  and 
of  divine  things  in  our  minds  by  the  ufe  of  a  li- 
berty indulged  to  our  own  fancy  and  imagination, 
if  therein  we  go  beyond,  or  befides  the  warrant 
of  his  own  revelation.  And  even  there  too  we 
mud  be  very  careful,  when  we  find  God  repre- 
fenting  himfelf,  or  other  matters  of  a  divine  and 
fpi ritual  nature  under  borrowed  expreflions  or  fi- 
militudes,  that  we  mind  the  thing  that  is  to  be 
reprefented,  and  held  forth  to  us,  and  that  we 
drain  and  defecate  it  from  all  the  dregs  of  materi- 
ality, which  belong  to  the  metaphor;  otherwife 

we 


C  204  ) 

V  O  L.  we  may  be  greatly  injurious,  more  than  we  are 
*•      aware  of,  both  to  the  divine  honour,  and  to  our 

felves. 

Too  many  do  greatly  gratify  the  luxury  of 
their  fancies  in  fuch  cafes.  We  read  of  one,  but 
very  likely  there  may  be  more  inftances  than  one, 
I  fay  we  read  of  one,  a  popifh  female  faint,  who 
pretended  in  vifion  to  fuch  a  communion  with  our 
Saviour,  that  forfooth  fhe  took  upon  her  to  de- 
fcribe  him  ;  what  fort  of  eyes  he  had,  and  what 
kind  of  features ;  and  pretended  to  be  mod  paf- 
fionately  enamoured  of  him.  And  perhaps  there 
are  too  many  over-prone  to  frame  imaginations 
concerning  the  Deity,  altogether  unworthy  of, 
and  difagreeable  to  that  glorious  and  ever- 
bleffed  Being ;  and  having  thereupon  formed 
fuch  and  fuch  ideas  of  him  in  their  own  minds, 
are  varioufly  affected  according  to  the  import  of 
the  idea  about  him.  For  inftance,  thofe  of  very 
melancholy  tempers  are  apt  to  frame  ideas  alto- 
gether unlike  God,  and  fuch  as  render  him  in 
their  eyes  a  dreadful,  and  a  hateful  object.  Or 
if  the  idea  be  fuch  as  imports  lovelinefs  •,  yet  if  it 
be  phantaftical,  and  an  affection  of  love  be  raifed 
thereupon,  it  is  moil  plain  and  evident  that  fuch 
a  perfon  is  all  the  while  but  hugging  his  own 
fhadow,  and  entertaining  himfelf  with  an  empty 
cloud,  or  an  idol  of  his  own  forming.  And  I 
do  not  knot*  wherein  he  is  lefs  guilty,  than  in 
falling  dow  before  an  image.  When  we  do  in 
pur  own  fancies  create  a  God  to  our  {elves,  and 
an  extraordinary  motion  of  affection  is  working 

towards 


(  205  ) 

towards  itj  in  one  kind  or  another,  it  is  our Serm. 
own  creature  that  we  are  all  this  while  entertain-  XII. 
ing  our  felves  with,  and  not  God.  Therefore 
we  ought  to  take  heed  that  our  apprehenfions  of 
things  b'e  fcriptural  and  regular  j  fuch  as  that  light 
which  fhines  in  G  o  dss  word,  or  that  clear  flame 
which  reafon,  when  it  argues  according  to  the 
word  of  G  o  d,  doth  give  us.  Otherwife  we  are 
mere  idolaters,  while  we  imagine  that  we  have 
only  complacency  in  doing  homage  to  God. 
But  I  add, 

Lastly,  That  the  moll  regular,  true,  and 
rational  apprehenfions  of  God,  do  give  ground 
for  the  moft  fervent  and  vehement  love  of  him 
that  is  poffible.  And  therefore  it  is  a  very  foolifh, 
idle  thing,  to  charge  love  to  God  with  being 
enthufiaftical  merely  becaufe  it  is  fervent.  For 
though  it  be  fuch  as  anfwers  truly,  it  can  never  an- 
fwer  fully  fuch  apprehenfions  of  the  object,  as  are 
agreeable  to  God,  and  fuch  as  God's  own  reve- 
lation gives  ground  and  warrant  for.  Certainly 
there  is  no  warrant  to  fay  that  there  is  any  thing 
of  enthufiafm  in  fuch  a  pretence  as  this.  There 
is  no  need  that  any  fuch  exorbitant  digreflions  and! 
excurfions  Ihould  be  made  to  by-ways  of  repre- 
fenting  God  to  our  felves,  that  fo  he  may  be  a- 
miable  and  lovely  in  our  eyes.  A  true,  and  right 
apprehenfion  of  him,  that  is  moft  agreeable  to  the 
object  it  felfv  and  his  revelation,  is  the  beft  and 
trueft  ground  of  the  ftrongeft  and  moft  vehement 
love.  And  certainly  toafober  Chriftian,  a  phan- 
taftical  reprefentation  of  a  divine  object  will  rather 

greatly 


(   206  ) 

VOL.  greatly  cool  and  check  his  love,  than  contribute 
I.       to  the  heat  of  it.     But 

3.  Su  c  h  an  affection,  as  we  are  fpeaking  of, 
is  by  others  refolved  into  the  temper  and  difpo- 
fition  of  the  bodily  humours ;  or  the  various  flruc- 
ture  of  our  frame,  and  the  freer  motion  of  the 
blood  and  animal  fpirits.  And  to  this  alfo  it 
is, 

( 1 )  T  o  be  acknowledged  that  there  is  undoubt- 
edly very  much  truth  in  the  matter  fo  far  as  that 
the  affection  may  be  more  intenfe,  and  exercifed 
with  a  more  fenfible  vigour,  according  as  the  body 
is  fo  and  fo  difpofed,  or  as  the  habit  of  it  is  at 
that  time. 

(2)  Do  not  we  alfo  know  that  there  are  pious 
men  of  all  tempers  and  conftitutions  of  body  ? 
and  is  not  every  man  the  more  pious,  by  how 
much  the  more  he  is  a  lover  of  G  o  d  ?  And 

(3)  Admit  that  bodily  tempers  fignify  any 
thing  in  this  matter,  that  is,  in  the  prefent  exer- 
cife  of  the  affections  in  general,  what  is  to  be  in- 
ferred ?  Will  it  follow,  that  fuch  an  affection  as 
this,  in  which  the  blood  and  fpirits  may  be  fo  and 
fo  concerned,  hath  therefore  nothing  fpiritual 
and  divine  in  it!  which  way  fhould  that  follow? 
Why  is  it  not  as  apprehenfible,  that  divine  and 
fpiritual  love  may  run  in  the  fame  natural  channel, 
and  follow  the  fame  common  courfe  of  operations 
with  other  love,  as  that  wine  and  water  may  al- 
ternately flow  through  the  fame  conduit  pipes? 
Or  why  fhould  it  be  more  unreafonable  and  ab- 

furd, 


(  207  ) 

find,  that  divine  and  fpiritual  love  fhould  exert  Serm. 
it  felf  by  the  fame  corporeal  organs  with  love  of     XII. 
another  kind,  as  having  the  fame  feat  and  fub- 
ject,  the  faculties  of  the  foul  ?  I   hope  it  is  not 
one  faculty  in  the  foul  that  common  love  hath  its 
feat  in,  and  another  faculty  that  divine  love  hath 
its  feat  in.     Why  mould  it  be  neceifary  there 
mould  be  other  internal   organs  for  divine  than 
for  common  love,  more  than  other  external  ones  ? 
Why  may   not  divine  love  run    the  fame  courfe 
with  common  love  in  the  refpe£t  that  hath  been 
mentioned  ?  And  why  may  not  that  be  promoted, 
in  its  bent  and  exertions,  by  a  briik  and  quick 
agitation  of  the  vital  and  animal  fpirits  ?  What 
great   inconvenience  is  there   in  this?  Or  what 
greater  necefiity  is  there  for  it  to  be  otherwife, 
than  there  is  for  a  man  to  have  one  pair  of  hands 
to  do  his  common  bufinefs,  and  another  to  lift 
up  to  G  o  d  in  prayer?    May  not  a  man  fpeak  of 
Gop  or  of  divine  things,  and  of  other  matters 
with  the  fame  tongue?  and  may  not  the  fame 
eyes  which  ferve  to  read  the  Bible,  ferve  to  read 
any  other  book?  But  this  carries  more  of  folly, 
and  foolery  at  the  bottom,  than  to  deferve  more 
words  to  be  faid  about  it. 

Therefore  to  wind  up  all,  Will  we  feve- 
rally  refolve,  upon  all  that  hath  been  at  fo  many 
times  difcourfed  to  you  upon  this  fubjecr,  name- 
ly, the  love  of  an  unseen  God,  are  we  I 
fay  refolved  to  apply  our  felves  in  good  earned  to 
the  exercife  and  practice  of  it?  It  is  a  very  difmal 
thing,  if  all  our  hearing  at  fuch  times  and  occa- 

fions 


(  268   ) 

VOL.  fions  as  thefe  are,  muft  be  for  nothing  elfe,  but 
!•  only  to  give  the  ear  a  prefent  pleafure.  Or  that 
1  we  muft  take  fuch  an  opportunity  as  this  to  meet 
together,  only  to  fee  one  another's  faces,  with- 
out ever  minding  to  lay  up  a  ftock,  and  to  add 
to  a  treafure  of  that  light  and  grace,  that  may 
actually  influence  our  future  courfe.  Certainly  we 
fhould  be  moft  inexcufeable  perfons,  if  after  all 
this  we  mould  make  as  litde  confcience  of  the  ac- 
tual frequent  exercife  of  love  to  Go  d  as  hereto- 
fore. If  any  that  have  heard  fo  much  of  this  mat- 
ter, mall  go  hereafter  from  day  to  day,  and  have 
reafon  to  fay,  "  This  day  I  have  not  loved  God 
"  at  all,  I  do  not  know  there  has  ever  been  a 
"  pleafant  thought  of  him,"  and  fo  indulge  them- 
felves  in  the  liberty  of  running  on  in  this  courfe,  it 
will  not  admit  of  being  faid  all  this  hath  been  to 
no  purpofe.  For  it  will  certainly  be  found  to  have 
been  to  fome  purpofe,  but  to  a  fad  and  difmal 
onej  when  the  day  comes,  that  every  one  muft 
be  judged  according  to  the  light  they  had.  And 
the  word  that  hath  been  fpoken  to  thofe  that  live 
under  the  Gofpel  is  that  by  which  they  muft  be 
judged. 

Let  us  bethink  our  felves,  What  is  our  life, 
if  love  run  not  through  it?  if  a  vein  of  love  to 
G  o  d  be  not  carried  through  the  courfe  of  it  ?  Alas, 
without  this,  life  is  but  a  dream,  and  all  our  reli- 
gion but  a  fancy !  What  do  fuch  alTemblies  as  thefe 
fignify!  What  a  cold  pitiful  bufinefs  is  it,  for  fo 
many  of  us  to  come  together,  if  no  love  toGoD 
ftir  among  us!  We  pretend  to  come  to  a  God, 

whom 


(  269  ) 

whom  we  do  not  love.     What  a  pitiful  account  Se  r  wJ 
can  we  give  of  our  coming  together,   if  this  be     ^•"■' 
all  !     The  fhew,  and  fhadow  of  a  duty  !  a  holy 
flourifh!  and  that  is  all.     This,  I  fay  is  all,  if  the 
Jove  of  God  do  not  animate  otlr  Worfhip. 

We  cannot  pretend  to  doubt  whether  Go D 
ought  to  be  loved  or  no.  It  is  a  plain  indifpu ta- 
ble cafe.  There  are  a  great  many  things  in  reli- 
gion, that  are  matter  of  doubt  and  difputation, 
and  many  things  are  made  fo  more  than  need. 
And  truly  I  take  this  occafidn  to  fay,  it  is  no  won- 
der there  is  fo  little  love  of  God,  and  of  true, 
living  religion  ;  becaufe  there  is  fo  much  unnecef- 
fary  difputing  about  the  formalities  of  religion. 
It  is  a  very  fad  and  dreadful:  contemplation  to 
think  of,  that  fo  many  p'erfons  can  make  the 
matters  of  religion  a  topick  barely  to  pleafe  them- 
felves  with.  If  they  can  but  tofs  an  argument, 
cavil,  and  contend  about  this  or  that  matter, 
then  they  are  enamoured  with,  and  highly  ap- 
plaud themfelves,  as  if  they  could  do  fome  great 
thing  in  the  bufinefs  of  religion ;  but  all  this  while, 
and  even  by  thefe  very  means,  the  love  of  God, 
and  all  practical  religion  vanifhes.  Thefe  things 
have  exhaufted,  and  wafted  the  ftrength,  fpirits, 
and  vigour  of  religion  itfelf,  and  made  it  look 
fo  languidly,  and  become  fo  pitiful  a  thing  as  it 
is  grown  to  be  in  our  days ;  fo  that  profefibrs  are 
now  but  the  fpe&res,  and  umbrse  of  Chriilians^ 
mere  (keletons.  They  are  fo  in  comparifon  of 
whatChriftians  were  in  former  days,  when  every 
one  might  difcern  that  in  their  behaviour,  which 

Vo  l,  I.  P  might 


(    2  30   ) 

V  O  L.  might  juftly  make  them  cry  out,  Aye  f  thefe  arc 
I.  heavenly  perfons  indeed !  Heaven  was  feen  in 
their  converfe,  and  all  favoured  of  love  to  G  o  v. 
The  Lord  knoweth to  what  degree  our  religion 
is  degenerated,  and  what  it  is  like  to  come  to  at 
laft! 

And'  let  us  eonfider  with  our  felves,  that  we 
fill  up  our  days  with  calamities,,  and  make  our 
fouls  defolate,  and  forlorn ;  we  involve  our  felves 
in  all  manner  of  miferies  by  eftranging  our  felves 
from  God,  and  not  living,  in  the  actual  exercife 
of  love  to  him. 

Mo reover  let  us  eonfider  that  we  are  not 
always  to  live  in  this  world.  A  dying  hour  doth 
expect:  us.  We  are  hovering  upon  the  brink 
of  the  grave.  And  what!  is  it  a  good  prepara- 
tion for  death  to  live  ftrangers  to  God,  as  long 
as  we  live  in  this  world  ?  Oh!  with  what  horror 
mult  that  thought  ftrike  a  man  in  a  dying  hour, 
when  his  own  heart  fhall  tell  him,  "  Thou  haft 
"  not  lived  in  the  love  of  God!**  Dare  we,  can 
we  think,  have  we,  I  fay,  the  confidence  to 
think  of  going  to  God  at  length!  to  one  that 
we  have  never  loved,  and  to  whom  we  have  lived 
fcrangers  all  our  days.  But,  oh  bkffed  prepara- 
tion for  death !  when  a  man  fhall  be  able,  under 
the  expectation  of  expiring  his  laft  breath,  to  re- 
flect and  fay,  that  his  life  hath  been  a  continual 
walk  with'. God.  How  eafy  a  death  muft  that 
man  die  !  Death  conveys  him  to  no  ftranger,  to  no 
unknown  prefer.ee ;  to  die,  in  regard  to  him,  is  but 
to  know'that  Being  better,  whom  he  knew  before; 
and  to  love  him  better  whom  he  loved  before; 

and 


(    2>I    ) 

and  to  have  thofe  injoyments  improved  in  degree,  Serm, 
with  the  nature  and  kind  of  which  he  had  a  for- 
mer acquaintance. 

L  e  t  us  then  be  ferious;  and  in  good  earned 
In  this  bufinefs ;  and  know,  we  can  never  do  any 
thing  to  purpofe  in  it,  if  we  labour  not  to  have 
our  ipirits  more  intirely  abftracled  from  the 
world.  Alas !  do  we  think  we  can  ferve  two  mas- 
ters, God  and  the  world  ?  If  we  love  the  one, 
we  mall  defpife  the  other;  for  as. our  Lord  tells 
us P,  we  cannot  love  both.  How  often  mould, 
thefe  monitory,  thefe  weighty  and  wounding 
words  be  thought  of,  by  them,  whom  they  more 
especially  concern?  If  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him  q.  Therefore  faith 
the  Apoftle,  Love  not  the  world,  neither  the. 
things  that  are  in  the  world.  And  is  not  this  a 
cutting  word  of  our  Saviour's  to  the  Jews,  i" 
know  yow,  that  you  have  not  the  love  o/God  in 
you  *f  And  would  we  be  branded  for  fuch?  We 
had  need  then  to  watch  the  more  frrictly  over  our 
felves,  when  we  ha^e  to  do  with  the  affairs  of  this 
world,  that  our  ipirits  be  not  ruffled,  nor  fuffer 
a  difcompofure  by  the  amufements  of  fcnlible 
things,  or  the  variety  of  occurrences  and  affairs 
that  we  meet  with  in  this  our  earthly  pilgrimage. 
P  2  Constant 

P  Matt.  vi.  24.  q  1  John.  11.   15. 

r  Johnv.  42.  See  a  moving  diicourfe  on  thefe  words  by 
the  AuthorinVol.il.  folio,  p.  255,  intitled,  A  Sermon  di- 
recting what  we  are  to  do,  after  a  rtrift  inquiry,  whether  or 
no  we  truly  love  God?  It  is  only  one  fingle  difcourfe  out  of 
feven  or  eight  upon  the  fame  fubjed ;  and  ieems  to  have  been 
published  withoiu  his  full  confent,  on  account  of  the  great  in> 
prefTions  it  had  made  upon  the  Audience, 


(    2*2    ) 

Constant  watchfulnefs,  and  much  depen- 
dence upon  God,  and  having  him  ftill  before 
our  eyes,  would  be  a  great  help  to  us  in  this  mat- 
ter. It  might  make  you  wonder  to  hear,  what 
fome  have  profeffed  to  have  attained  unto,  who 
were  not  of  your  religion.  For  inftance,  we  are 
told  of  a  nobleman  of  a  foreign  country,  a  Ro- 
manift,  who  profefTed  to  have  had  fuch  times, 
that  when  he  paffed  along  the  ftreets  of  Paris, 
where  continual  diverfions  might  eafily  have  dif- 
turbed  him,  and  could  fcarce  be  imagined  to  do 
otherwife,  his  foul  was  fo  taken  up  with  God 
as  to  be  no  more  moved,  than  if  he  had  been  in  a 
defart.  And  Seneca  himfelf,  a  Pagany  writing  a 
letter  to  his  friend  fays  to  this  purpofe  •,  for  I  re- 
member not  the  very  words,  nor  have  lately  feen  the 
book.  "  You  write  to  me  to  give  you  an  account 
how  I  paffed  yefterday.  Truly  you  have  a 
very  good  opinion  of  me,  to  think  I  fo  pafs 
a  day,  as  to  be  able  to  give  you  an  account  of 
what  cook  it  up.  But  fince  you  defire  it  I  will 
tell  you.  My  window  opens  to  the  Theatre, 
where  are  all  the  fhews,  and  the  noife  and 
clamours  that  you  well  know  the  theatrical 
fports  carry  with  them.  Why  (faith  he)  all 
thefe  things  (fo  much  have  I  been  taken  up 
with  divine  matters)  have  no  more  moved  me, 
than  the  whittling  of  the  wind  among  the 
leaves  ofthe  trees  in  a  wood  &c.** 
These  things  that  I  mention  mould  be  up- 
braiding to  us,  that  we  fo  little  mind  our  fpirits, 
and    inward  man,  with   the  operative  motions, 

and 


(  213  ) 

and  reflexions  thereof,  and  never  look   after  a  S  e  r  m. 

compofed  fpirit,  that  is  employed  in  mindingG  o  d    -X-"* 

and  taken  up  with  the  exercife  of  his  love,  through 

the  worldly  affairs  and  occurrences  we  meet  with 

here.     If  we  would  do  any  thing  to  purpofe  in 

the  exercife  of  love  to  G  o  d  -,  if  we  would  not  be 

as  thofe,  that  bufy  themfelves  about  trifles ;  like 

the  pharifaical  hypocrites  whom  ourSaviourfpeaks 

of,  who  were  fo  zealous  in  tithing  of  mint,  anife, 

and  cummin,  that  in  the  mean  while  they  forgot 

judgment,  and   mercy  and  the  love  of  God;  I 

fay,  if  we  would  not  be  like  them,  but  would  do 

any  thing  to  purpofe,  there  muft  be  times  fet  apart 

for  us  to  quit  the  world,  with  the  torturing  and 

diffracting  thoughts  thereof,  and  let  us  labour  to 

do  it  fo  totally  as  to  forget  that  there  is  any  thing 

in  it  but  God,  and  Misery. 


P  3  SERE 


(  214  ) 

SERMON    XIII, 

Preached  November  15,    1676. 

1  John    iv.   20. 

— — -HV  that  loveth  not  his  Brother ,  whom  he 
hathfeen  -,  how  can  he  love  God,  whom  he 
hath  not  feen  f 

'E  have  largely  infifted  upon  a  two- 
fold truth  from  thefe  words,  and  told 
you, 

First,  That  there  is  a  greater  difficulty  of 
living  in  the  exercife  of  love  to  Go  d  than  towards 
man,  upon  this  account,  that  he  is  not  the  object 
of  fight  as  man  is.     And 

Secondly,  That  our  obligation  to  the 
love  of  God  is  mod  indifpenfible,  notwithftand- 
ing  that  we  fee  him  not  j  or,  that  the  impoffibility 
of  feeing  God,  is  no  excufe  for  our  not  loving 
him.  There  is  yet  another  point  which  remains 
to  be  confidered,  and  which  was  at  mil  propo- 
fed  with  the  former  •,  and  that  is 

Thirdly,  That  they  do  mofl  falfly3  and 
abfurdiy  pretend  to  the  love  of  an  unfee-  ■  G  o  d, 
who  love  not  their  bi  other  whom  tl  5  do  fee. 
This  point  is  full  and  direct  in  the  eye  of  the  text. 

It 


(   215    ) 

It  is  man i fell  the  Apoftle  fpeaks  here  uponSERM. 
the  notice  he  had  taken,  that  there  were  fome  per-  ^11. 
fons  of  very  high  pretenfions  to  religion,  and  the 
love  of  God,  who  were  yet  manifestly  and  no- 
torioufly  defective  in  the  exercife  and  expression  of 
love  towards  men,  and  even  towards  their  Fellow- 
Chriftians.  And  he  counts  it  therefore  necefTary 
to  caft  a  flur  upon  that  empty  kind  of  profeffion, 
and  to  give  a  dafh  unto  that  fpecious  fancy  and 
gilded  nothing  of  a  pretence  to  the  love  of  God, 
disjoined  or  fevered  from  that  other  branch  of 
love,    namely  that  towards  men. 

I  n  fpeaking  to  this  it  will  be  requisite  to  do 
thefe  three  things,  in  order  to  the  rendering  this 
truth  more  capable  of  belief. 

I.  To  fhew  in  what  extent^  or  with  what  H# 
nutations,  we  are  to  understand  this  form  of  fpeech 
here  in  the  text,  the  loving  our  brother. 

II.  T  o  fhew  whence  it  comes  to  pafs,  that 
any  fhould  take  upon  them  to  pretend  love  to 
God,  who  yet  have  no  love  to  their  brother. 
And 

III.  To  fhew  the  absurdity  and  falfhood  of 
that  pretence.     Upon  which  the  life  will  enfue. 

I.  I  t  will  be  needful  to  confider  a  little  in 
what  extent,  or  with  what  limitation  this  form  of 
fpeech  is  to  be  understood,  namely  the  love  of 
our  brother:  that  is,  how  we  are  to  understand 
the  expreffion,  our  brother;  and  what  is  meant 
by  love,  as  it  refers  to  him  in  this  and  other  fuels 
like  paflages. 

P  4  I 


(  «i6  ) 

I  Con  c  e  iv  e  we  may  very  wa-rrantably  ex- 
tend the  meaning  of  this  exprefiion,  as  was  for- 
merly hinted  to  you  in  the  firft  opening  of  the 
words,  to  fuch  a  latitude  as  to  underftand  by  it 
the  duties  of  the  fecond  table  ;  as  love  to  God  in- 
cludes all  the  duties  of  the  firft.  So  our  Saviour; 
hath  taught  us  to  underftand  both  thefe,  in  the 
anlwer  which  he  gave  to  that  Querift,  who  afk- 
ed  him  which  was  the  great  commandment  of  the 
law.  The  anfwer  was  this;  'Thou  Jhalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  ucith  all  thy, 
foul,  and  with  all  thy  mind.  This  is  the  firft  and 
great  commandment.  And  the  fecond  is  like  unto 
it,  Thou  Jhalt  love  thy  neighbour  as  thy  felf.  On 
thefe  two  commandments  hang  all  the  law  and  the 
■prophets  a.  And  the  Apoftle  you  know  alfo  tells 
us,  that  Love  is  the  fulfilling  of  the  lawh.  All  is 
fummed  up  in  this  one  word  Lo  v  e  . 

And  the  fame  Apoftle  in  the  very  Epiftle  from, 
whence  my  text  is  taken,  in  infilling  fo  much  upon 
love  to  our  brethren,  as  he  doth  throughout  this 
Epiftle,  guides  us  to  his  own  drift  and  fcope  ; 
and  particularly  when  he  tells  us,  that,  This  is  the, 
love  of  G  o  d  that  we  keep  his  commandments  c. 
It  is  manifeft,,  that  fometimes  in  this  Epiftle  he 
intends  by  this  exprefiion,  the  love  of  God,  not 
merely  that  love  which  terminates  upon  him  as  the 
object  of  it,  but  that  love  which  is  from  God,  as 
the  author  of  it,  divine  love.  And  he  fpeaks  of 
this  divine  love  indefinitely,  and  fays  it  is  the  keep- 
ing 

a  Math.  xxn.  37,  38,  39,  40,  *  Rom.  xiii,  10, 

r  1  John  v.  3. 


(  217  ) 

ing  pf  God's  commandments  ;  and  of  thefe  com-  Serm. 
mandments  too  we  are  to  understand  him  fpeak-    XIII. 
ing  univerfally,  and  intimating  that  to  love  God 
is  to  keep  all  his  commandments.     It  is  love  which 
runs  forth  in  obedience  to  all  his  laws,  which  you 
know  are  divided  into  thefe  two  tables :  the  one 
is  a  comprehenfion  of  the  precepts  touching  fuch 
things  as    relate  to  himfelf;  the  other   of  thofe 
which  concern  man.     Therefore  I  doubt  not  but 
the  word,  brother,  here  in  the  text,  may  betaken 
in   the  fame  latitude,  that  neighbour  is  taken  in, 
when  it  exprefTeth  and  iignifieth  to  us  the  duties 
of  a  Chriftian  to  his  neighbour,  as  in  that  place 
before  mentioned,  Thou  jh alt  love  thy  neighbour  as 
thy  f elf ^  that  is,  any  man.     So   that  the  duties 
that  we  owe  to  men,  as  men,  are  ajl  to  be  collected 
and  gathered  up  in  this,  as  the  great  fummary, 
namely,  love  to  our  brother. 

I  t  is  very  true  indeed,  brother  is  a  title  that 
many  times  in  Scripture  doth  diflinctly,  and  with 
fome  limitation  hold  forth  to  us  a  community  and 
fraternity  in  religion  -,  a  brotherhood,  who  are  in 
a  Hate  of  fubjection  and  devotednefs  to  God,  and 
are  really  his  feryants  and  children,  as  we  mall 
have  occafion  further  to  fpeak  by  and  by.  But  it 
is  plain  alfo,  that  it  is  fometimes  ufed  in  Scripture 
in  a  far  more  extenfive  fenie ;  as  Adam  in  a  more 
extenfive  fenfe  is  faid  to  be  the  fon  of  God. 
You  find  it  was  part  of  the  accufation  againft  Job 
(injurious  enough  no  doubt,  but  that  is  nothing 
to  pur  purpofej  that  he  did  take  away  the  pledge 

from 


(  ««  ) 

VO  L.  from  his  brother,  and  made  the  poor  naked,  and 
I.  fent  them  away  uncloathedd.  And  fo  you  know 
Paul  befpeaks  all  that  great  afTembly  before  whom 
he  was  convened,  and  with  whom  he  was  dif- 
puting,  after  this  manner,  men  and  brethren  e  > 
though  they  were  far  from  being  all  Chriftians, 
as  he  was. 

A  n  d  I  wifh  that  there  were  not  too  much  need 
to  infill  upon  this  bufinefs  of  love  to  our  brother 
according  to  this  latitude :  that  thofe   were  not 
many  in  our  days,  who  make  a  very  great  mew 
of  piety  towards  God,  and  hold  forth  an  appear- 
ance of  religion  even  in  a  more  eminent  degree  .5 
and  yet  indulge  in  themfelves  a  very  great  liberty 
(moft  injurioufly  afTumed  God  knows)  as  to  their 
difpofitions  and  deportment  towards  men  as  men, 
with  whom  they    are  can:  into   human  fociety. 
Yea,  and   there   hath  been  a  way  found  out  to 
make  little  of  all  matters  of  this  nature:  a  way  to 
depreciate  and  fpeak  diminifhingly  of  whatever  is 
ofthat  import,  by  affixing  characters  upon  perfons 
which  it  is  intended  fhould  leffen  them  ;  as  luch  a 
one  is  a  good  moral  man,  and  the  like.     Truly, 
if  it  were  only  to  affign  to  each  man  his  proper 
place,  or  to  determine  that  to  be  of  lefs  value  and 
account  which  really  is  fo,  this  were  tolerable  and 
very  fit;  but  it  is  too  manifeff.  that  very  often  relir- 
gion  is  profeffedly  magnified,  not  to  the  lefTening 
only,    but  even  the  nullifying  and  exclufion  of 
what  is  called  morality.     As  if  the  tables  were  a- 
gain  to  be  broken,  by  being  darned  one  againft  an- 
other ? 
*  Job  xxii.  6.  5  Ads  xxiii.  i. 


(  219  ) 

pther  ;  or  as  if  there  were  fuch  incompatible  things  Serm. 
in  the  laws  of  G  o  p,  that  it  is  altogether  impof-  XIII. 
fible  that  a  man  mould  carry  it  as  does  become  him 
towards  men  with  whom  he  has  to  do,  but  he  muft 
intrench  upon,  and  offer  violence  to  the  duty  he 
owes  to  God;  or,  as  if  on  the  other  hand,  the 
duty  which  immediately  terminates  upon  God, 
muft  cjuite  fhuf.  out  the  wqrld,  and  whatfoever 
relates  to  men  as  men. 

Though  yet  by  the  way  too,  it  is  to  be 
noted,  there  is  all  the  while  a  very  great  miftake 
and  mifapplicatipn  in  the  ufe  of  the  term  morali- 
ty. And  I  wonder  whence  we  or  any  of-us  have 
learned  to  appropriate  moral  to  the  duties  of  the 
fecond  table ;  as  if  the  duties  of  the  firft  table  were 
not  as  much  moral,  as  thofeof  the  fecond,  and  in 
a  higher  and  more  eminent  fenfe  fo.  Certainly  he 
is  but  a  perfon  of  bad  morality  that  does  not  love 
God,  and  whofe  heart  is  not  fet  upon  him  as  the 
belt,  the  fupreme  good.  It  is  a  great  injury  to 
take  the  term  moral,  and  affix  it  only  or  chiefly 
to  the  duties  of  the  fecond  table.  I  hope  there  is 
fuch  a  thing,  which  ought  to  obtain  in  our  notion 
and  practice,  as  being  well-manner'd  unto  God, 
or  behaving  our  felves  well  and  fitly  towards  him. 
And  that  is  the  meaning  of  morality,  when  a 
man  is  in  general  well-manner'd.  Therefore  he 
that  behaves  himfelf  ill  to  Go  d,  doth  very  ill  de- 
ferve  the  character  of  a  moral  man. 

But  the  thing  is,  men  intend  civil  by  the 
term  moral,  and  fo  miftake  morality  for  civility. 
Civility  indeed  is  only  between  men  and  men,  as 

they 


(  220  ) 
VOL.  they  are  cafl  into  focieties  one  with  another ;  but 
morality  muft  needs  run  through  the  whole  law 
of  G  o  d.  Every  commandment  of  his  law,  which 
he  hath  diftinguifhed  from  all  other  laws  by  vouch- 
fafing  himfelf  to  ipeak  it  by  an  audible  voice, 
in  ten  words,  to  avail  aflembly  of  men,  we  ought 
furely  to  account  moral ;  and  not  elevate  the  au- 
thority or  obligation  of  one  part,  by  ufing  terms 
with  an  intention  to  leffen  or  diminifh  another  part 
of  the  fame  law. 

But  as  to  the  thing  itfeif,  waving  the  name 
(as  it  is  pity  there  fhould  be  fo  much  logomachy, 
or  contention  about  the  ufe  or  mifappiication  of 
bare  words)  it  is  I  fay  the  thing  it  felf,  wherein 
the  religion  of  Chriftians  hath  been  fo  very  de- 
ficient, and  by  which  it  hath  been  fo  much  flur- 
red,  that  a  great  many  have  learned  in  their  prac- 
tice, not  to  care  what  their  deportments  are  to 
men,  fo  they  can  but  I^eep  up  a  continued  profef- 
fion  of,  and  courfe  of  pretence  to,  fanctity,  piety, 
and  devotion  towards  God.  And  therefore  the 
exigence  of  the  cafe  fo  much  requiring  it,  and  the 
text  fo  plainly  inviting  to  it  alfo,  it  will  be  very 
fit  to  fay  fomewhat  of  the  duty  of  loving  our 
brother  in  this  latitude,  as  comprehenfive  of  all 
the  duty  we  owe  to  men  as  men.  Though  what 
I  fhall  fay  at  prefent  will  be  in  general.  What  is 
particular  I  fhall  refer  to  be  enlarged  upon  in  the 
life  or  application.  And  here  I  muft  hint  to  you 
that  a  twofold  extreme  is  carefully  to  be  avoided, 
that  when  we  fpcak  in  this  latitude  of  loving  our 
brother  we  do  not. 


(    221    ) 

i.  By  that  love  to  our  brother  fo  intend  theS  e  r  m, 
inward  principle  of  that  love,  as  to  cut  off  the  ex-    XIII. 
temal  a&s  of  it :  Nor 

2.  So  confine  the  notion  of  this  love  to  the  ex- 
ternal duties  of  the  fecond  table,  as  to  exclude  or 
fhut  out  the  internal  principle.  Thefe  are  two 
extremes  which  men  are  very  propenfe  to  run  in- 
to, either  into  the  one  or  the  other  of  them.  On 
the  one  hand, 

i .  Some  are  very  apt  to  fatisfy  themfelves 
that  they  are  blamelefs,  and  not  liable  to  excep- 
tion, if  their  external  deportment  be  fair  and  can- 
did, juft  and  equal,  and  alfo  charitable  now  and 
then  as  occafion  offers;  though,  in  the  mean  time 
there  be  no  fuch  thing  as  the  inward  root  and 
principle  of  this  love  in  their  hearts.  It  would  be 
as  great  an  abfurdity  for  any  one  to  fay,  that  this 
love  doth  virtually  include  and  comprehend  in  it 
all  the  external  duties  that  flow  from  fuch  a  prin- 
ciple, as  it  would  be  to  ftate  thofe  duties  fo  ab- 
itractly,  as  to  exclude  the  principle  itfelf  whence 
they  are  to  proceed.  They  no  way  anfwer  the 
intention  and  defign  of  the  Holy  Ghoft  in  this 
matter  who  only  comply  with  the  external  part 
and  letter  of  thefe  laws,  when,  in  the  mean  time, 
the  fpring  and  fountain  of  all  thefe  duties  hath  no 
place  in  the  foul,  namely  love  itfelf.  For  the  ex- 
ternal acts  may  proceed  from  another  principle. 
A  man  may  carry  himfelf  juftly  to  others,  for  the 
fake  of  his  reputation  ;  and  from  the  fame  motive 
may  do  many  acts  that  carry  in  them  mercy,  pity 
and  companion  to  thofe  that  are  in  diitrefs;  but 

the. 


(   222    ) 
VOL.  the  principle  from  whence  all  this  proceeds  is  felf- 
!•       love,  and  not  love  to  his  brother.     Thus  a  man 
may  do  fuch  and  fuch  an  act  of  juftice,  fuch  and 
fuch  charitable  actions,  as  the  occafions  of  them  are 
adminiftered,  merely  becaufe  he  would  gain  the 
reputation  of  being   a  mofl  unexceptionably  juft 
man,  a  good-natured  man,    a   charitable   man. 
And  many  apprehend  that  they  are  greatly  con- 
cerned to  do  fo  upon  the  account  of  prudence,- 
out  of  a  prudential   refpect,  I  fay,  to  their  own 
intereft   and  advantage;  fuch   efpeciaily    whofe 
way  of  living  in  the  world  depends   upon   trade 
and  commerce  with  men.     They  know,  if  they 
do  not  obtain  and  preferve  the  reputation  of  juf- 
tice, none  will  have  to  do  with  them  j  every  one 
will  fhun  them ;  they  will  be  thought  unfit  for 
any  kind  of  commerce  whatfoever.     This  is  one 
extreme  therefore  that  is  carefully  to  be  avoided 
in  this  matter.     When  we  fay  that  love  to  our 
brother  includes  all  the  duties  of  the  fecond  table, 
yet  we  muft  not  fay  it  excludes  the  inv/ard  princi- 
ple whence  thofe  external  duties  flow  j  that  is, 
fuch  a  love  to  our  neighbour,  as  that  which  we 
bear,  and  owe  unto  pur  felves,  as  we  know  our 
Lord  refolves  it,  in  the  forementioned  Scripture. 
The  other  extreme  is, 

2.  That  we  lay  not  the  whole  ftrefs  of  the 
bufinefs  upon  the  internal  principle,  without  the 
external  acts  and  expreffions :  that  is,  that  none 
mould  content  themfelves  with  the  imagination 
and  conceit,  that  they  have  in  their  own  hearts 
and  bofoms  the  principle  of  love  to  their  brother  ; 

but 


(  223  ) 

but  in  the  mean  while  never  exprefs  it  nor  let  itS  e  r  m. 
be  feen.  No,  that  muflbe  a  great  fecret  to  them-  XII 
felves,  and  kept  clofe  in  their  own  conferences  ; 
they  have  love  in  their  breads,  but  they  can  find 
no  time  or  occafion  to  let  it  be  feen:  that  is, 
they  can,  it  may  be,  give  him  a  good  word,  or  as 
the  Apoftle  James  expreffes  it,  fay  to  one  in  dif- 
trefs  that  wants  food,  or  raiment,  Depart  in  peace, 
be  you  warmed  and  filled f,  but  give  them  nothing 
for  the  body.  They  fay  that  they  pity  fuch  and 
fuch  perfons ;  and  perhaps  there  may  be  fome  low 
degree  of  piry,  but  not  fuch  as  exerts  itfelf  and 
commands  the  confonant  act  which  is  agreeable  to 
compafllon,  and  mould  be  confequent  or  ought 
to  follow  thereupon. 

But  we  muft  underftand  this  duty  of  loving 
our  brother  fo  as  to  comprehend  the  internal  prin- 
ciple, and  external  expreffions  of  it  together. 
It  is  neceffary  that  there  be  a  fincere  love  in  the 
heart,  and  that  it  demonftrate  its  own  fincerity 
by  fuch  expreffions  and  difcoveries,  from  time  to 
time,  as  the  providence  of  G  o  d  gives  us  oppor- 
tunity. As  occafion  offers  we  mould,  as  the  A- 
poflle  exhorts,  do  good  to  all  men,  but  efpecially  to 
them  who  are  of  the  houjhold  of  faith  g. 

A  n  d  if  love  to  man  is  to  be  taken  in  fuch  a 
latitude  as  hath  been  faid,  if  it  gathers  within  the 
compafs  of  it  both  the  principle  and  all  the  actions 
that  properly  belong  to  it,  we  are  not  then  to  think 
we  have  a  mean,  low,  ignoble  object  for  our  love. 
There,  is  an  image  of  G  o  d  that  man  as  man  doth 

bear 

*  James  n.  16.  «  Gal.  vi.  10. 


f  224  ) 
VOL.  bear  upon  him.  It  is  true,  there  is  an  image  that 
*•  hath  been  loft,  but  there  is  one  ftill  that  is  not 
capable  of  being  fo.  The  fpiritual  fupernatural 
image  wherein  man  did  refemble  Go  d  in  holinefs 
•was  banimed  from  the  nature  of  man  univerfally, 
till  he  was  pleafed  to  renew  it,  and  make  us  his 
own  workmanfhip  created  in  Chrift  Jefus  unto 
good  works.  But  there  is  bcfides  that  a  natural 
image  of  God,  which  man  ftill  bears,  in  as 
much  as  he  partakes  of  a  fpiritual,  intellectual  na- 
ture, refembling  that  of  God.  So  that  it  is  a 
noble  object  of  love  we  have.  We  are  to  love 
men,  even  as  God's  own  offspring,  his  fons,  as 
he  is  the  Father  of  Spirits.  There  is  in  every  man 
a  fpiritual  nature,  of  which  God  owns  himfelf  to 
be  the  great  Parent  and  common  Father.  There- 
fore to  have  a  heart  univerfally  infpired  with  love 
to  men  as  men,  which  flows  even  as  far  as  the 
nature  of  man  reaches  and  extends  it  felf,  even  to 
all  mankind,  this,  I  fay,  we  muft  underftand  to 
be  the  fum  of  the  duty  given  us  in  charge  under 
the  exprefllon  of  love  to  our  brother. 

W  e  are  to  be  lovers  of  mankind  under  one 
common  notion  ;  that  is,  to  love  upon  an  univerfal 
reafon,  which  reaches  to  man  as  man,  and  fo  eon- 
fequently  to  every  man.  "  This  is  one  of  my  own 
"  fpecies  whom  I  am  required  to  love;  of  that 
"  rank  and  order  in  which  God  hath  fet  me  in 
««  the  creation,  and  who  all  of  us  bear  the  image 
"  of  the  common  Lord  upon  us."  And  you 
know  it  is  the  thing  we  find  fuperadded,-  as  the 
inforcement  of  one  of  the  great  precepts  of  the 

fecond 


(    225    ) 

fecond  tabic,  namely  Thou  Jhalt  not  kill h ;  and  a  S  e  r  m. 
reafon  why  the  breach  and  violation  of  it  mould  XIII. 
be  punifhed,  that  in  the  image  o/God  created  he 
man  K  Certainly  the  reafon  is  the  fame  as  to  all 
the  other  laws  of  that  table.  And  befides  what 
is  appropriated  to  the  conditions  of  fome  men 
by  the  very  terms  of  this  law  itfelf,  yet  men  as 
men,  under  that  common  notion,  and  for  that 
very  reafon,  are  the  objects  of  that  required  duty. 
As  when  we  are  forbidden  to  kill,  is  not  every 
man  whatever  the  object,  of  that  prohibition  ? 
When  we  are  commanded  not  to  fteal,  or  bear 
falfe  witnefs,  are  we  not  equally  barred  up  from 
doing  that  injury  to  all  mankind  ?  When  we  are 
inhibited  the  coveting  another  man's  property,  is 
it  not  every  man's  property  which  we  are  thereby 
forbidden  to  covet  ?    But  then 

I  t  muft  alfo  be  understood  that  there  is  a  ftricter 
notion  of  loving  our  brother,  to  which  we  are  to 
have  a  more  particular  reference,  without  ex- 
cluding that  more  common  extenfive  notion  (as 
there  is  no  quarrel  at  all  between  things  that  are 
in  f  jbordination  to  one  another)  that  is,  we  ought 
upon  the  Chriftian  account,  in  a  fpecial  diftm- 
guifhing  manner,  to  love  thofe  who  under  that 
notion  are  to  be  efteemed  or  reputed  brethren  :  I 
mean  Chriftians,  in  the  trueft  and  flricTteffc  fenfe, 
as  far  as  they  appear  lb  to  us ;  that  is,  thofe  who 
are  the  regenerate  fons  of  God,  who  are  the 
children  of  one  and  the  fame  Father,  and  there- 
fore are  brethren  to  one  another,  on  tha'F  account. 

Vol.  I,  Q^  And 

u  Exod.  xx.  13,  i  Gen.  ix.  6. 


(    226    ) 

And  you  find  that  the  Apoftle  hath  his  eye 
to  thefe  bretlfren  here,  as  it  is  manifeft  by  many 
paffagcs  in  this  and  the  next  Epiftles.  If  you 
confult  the  beginning  of  the  next  chapter,  you 
will  fee  who  are  to  efteem  one  another  as  brethren 
in  the  moft  fpccial  fenfe.  Whofoever  believeth 
that  Jefus  is  the  Chrift,  is  born  of  God-,  and  e- 
very  one  thai  loveth  him  that  begat ,  loveth  him  aljb 
that  is  begotten  K  You  fee  thofe  are  to  be  prin- 
cipally efteemed  as  brethren,  who  can  look  upon 
themfelves  and  one  another  as  related,  upon  the 
account  of  regeneration,  unto  the  holy,  bJeiTed 
God  as  their  common  Father.  So  the  notion 
of  fons  is  manifeftly  taken  in  the  third  chapter  of 
this  Epifde  at  the  beginning.  Behold,  what 
'manner  of  love  the  Father  hath  b  eft  owed  upon  us, 
that  we  fhoiddbe  called  the  Sons  of  God  l\  Thofe, 
who  are  God's  own  fons  by  gratuitous  adoption, 
are  to  be  accounted  by  us  as  brethren,  if  we  have 
any  reafon  to  look  upon  our  felves  as  of  that  cha- 
racter. Thofe  who  are  fons  by  adoption,  and 
thereupon  are  intitled  to  the  inheritance  of  fons, 
and  aredefigned  to  that  bleffed  flate  ofthevifion 
of  God,  and  participation  of  his  likenefs,  are 
characlerizecl  more  eminently  as  his  fonsj  which 
plainly  tells  us  who  are  brethren  to  one  another, 
and  fhould,  I  fay,  be  eyed  and  reipected  under 
that  notion. 

But  here  we  muft  take  heed  of  narrowing 
and  limiting  the  object  any  further.  This  is  li- 
miting and  reftraining  it  enough,  we  need  not  do 

it 

k   i  John  v.   i.  1   i  John  m.   i. 


f  227  ) 

it  any  more.  Many  will  allow  this  meafure,  that  Serm. 
we  ought  to  love  a  godly  man,  or  one  that  bears  Xill. 
God's  image  as  fuch;  but  they  will  after  this  be 
the  meafurers  of  their  own  meafure,  or  they  will 
cut  God's  meafure  according  to  the  fquare  of 
their  own  fancies.  And  when  they  have  faid  they 
ought  to  love  a  godly  man  as  fuch,  that  is  every 
good  man,  they  will  have  him  to  be  of  their  own 
opinion  in  the  fmalleft  matters,  one  of  their  own 
perfuafion  and  party,  one  of  their  own  temper 
and  humour.  So  that  in  fiiort,  upon  the  whole 
matter,  that  fame  Chriftian  love,  that  ought  to 
flow  to  all  good  men,  to  all  Chriftians  as  fuch,  is 
confounded  with  that  which  ought  to  be  called 
the  love  of  friendfhip. 

There  is  a  vaft  difference  between  the  love, 
which  does,  and  ought  to  lie  in  common,  be- 
tween Chriftians  and  Chriftians,  and  that  which 
fhould  be  particular,  as  between  friends  and 
friends.  It  is  indeed  true,  if  I  were  to  defign 
and  chufe  out  my  felf  a  friend,  an  intimate,  one 
whom  I  would  truft,  and  with  him  depofite  my  fe- 
crets  and  the  like,  I  might  warrantably  enough 
make  choice  of  one  with  thofe  qualifications  be- 
fore-mentioned j  that  is,  as  near  my  own  temper 
as  pofiible,  or  of  fuch  a  lovely,  amiable  temper 
as  would  render  his  friendfhip  acceptable  to  me. 
I  might  chufe  one  of  as  much  prudence  as  I  could, 
of  my  own  rank  and  condition,  whofe  ends,  in- 
terefts,  and  defigns  lay  very  much  the  fame  way 
with  my  own.  But  it  were  a  moft  unjuft  thing 
to  think,  that  Chriftian  love'ought  to  be  fo  cott- 
er 2  fined. 


(    228    ) 

VOL  fined.  That  muft  run  to  all  Chriftians  as  fbch, 
I.  and  under  that  very  notion.  So  that  it  is  not 
merely  one  of  fuch  a  rank  in  the  world,  of  fuch 
a  temper  and  humour,  of  fuch  or  fuch  a  party, 
holding  certain  opinions  in  fmaller  and  more  dis- 
putable matters,  that  is  the  character  of  one  who 
is  to  be  ioved  as  a  Chriftian. 

Though  indeed  that  has  all  along  been  in 
all  times,  and  among  all  forts  of  perfons  pretend- 
ing to  religion,  a  very  ufual  practice,  to  fix  the 
Church,  and  feat  the  boundaries  of  God's  houfe, 
juft  according  to  the  meafure  of  their  own  fancy, 
and  of  their  own  perfusion.  So  the  Romanics 
will  pretend  to  have  the  Church  only  among  thole 
of  their  communion.  And  fo  we  know  there  are 
others  alfo,  who  would  fo  confine  the  pale  of  the 
Church.  Befides,  of  others  among  our  felves  there 
are  not  a  few,  who  will  allow  none  to  be  of  the 
Church  but  who  will  bear  fuch  external  badges. 
One  may  as  truly  judge  of  a  man  by  his  cloaths 
and  garb  of  what  piofefiion  or  calling  he  is,  and 
we  may  as  well  confine  all  human  love  and  com- 
merce to  perfons  of  fuch  and  fuch  a  complexion, 
as  Chriftian  love  and  converfe  to  men  diftinguifh- 
ed  only  by  certain  external  adjuncts.  But  I  ihall 
not  here  infiit  further  on  the  extent  and  limitation 
of  this  form  of  fpeech,  loving  our  brother.  When 
we  come  to  the  ufe  there  will  be  occafion  to  fay 
more  on  this  head. 

II.  W  e  are  next  to  inquire,  whence  it  is  that 
any  mould  pretend  love  to  God,  and  yet  be  de- 

ftitute 


(    22Q    ) 

ftitute  of  Chriflian,  or  even  human  love  to  their  S  erm. 
brethren.  We  have  formerly  fhewed  you,  that  XIII. 
theexercife  of  love  to  G  o  p  is  a  thing  of  far  high- 
er difficulty  than  that  which  terminates  on  men. 
Love  to  an  unfeenGoD  is  unfpeakably  more  dif- 
ficult in  the  exercife  of  it  than  towards  men  that 
we  fee,  and  have  occafion  to  converfe  with  daily. 
Now  though  this  be  mod  true  ?.nd  apparent,  yet 
the  pretence  of  love  to  G  o  d  is  much  more  eafy 
than  the  real  exercife  of  love  to  our  brother. 
It  is  a  far  more  difficult  thing  to  love  God,  than 
our  brother;  but  withal  it  is  a  far  more  eafy 
thing  to  pretend  love  to  God,  than  really  to  ex- 
ert it  to  our  brother.  We  have  in  the  one  the 
real  exercife  of  love,  and  in  the  other  cafe  only 
the  pretence  to  it.  And  there  are  two  things  par- 
ticularly that  do  much  more  facilitate  this  bufinefs 
of  mens  making  a  fhew,  and  putting  on  the  pre- 
tence of  love  to  God,  rather  than  really  exer- 
cifing  it  to  men. 

i.  That  it  is  more  cheap,  and  lefs  expen- 
five.     And 

2.  It  is  more  glorious,  and  makes  a  more 
glittering  fhew  than  the  other  does ;  therefore 
men  are  a  great  deal  more  apt,  and  more  ealuy 
induced  to  it. 

i.  It  is  more  cheap  to  pretend  love  to  Gop9 
than  really  to  exercife  love  to  our  brother.  It  will 
coft  them  lefs.  The  things  by  which  men  acquire 
to  themfelves  a  reputation  of  love  toGoD,  may 
(land  them  in  little;  only  to  be  at  fome  fmajl 
pains  to  get  notions  into  their  minds,  by  which 
QL  3  they 


(  230  ) 
V  O  L.  they  may  be  furnifhed  with  talk  upon  fuch  and 
I*  fuch  fubjecls.  They  are  not  one  ftraw  the  poorer 
for  this,  it  cofts  them  nothing.  Their  keeping 
up  the  external  duties  of  religion,  going  from 
time  to  time  to  Chriftian  affemblies,  waiting  as 
much  as  they  can  upon  the  ordinances  of  G  o  d  ; 
all  this  may  be  done,  and  they  be  at  no  expence. 
There  maybe  little  or  nocoft  in  all  this.  But  real- 
ly to  exercife  love  to  our  brother,  will  many 
times  prove  a  coftly  thing.  A  man  muft  deny 
himfelf,  his  own  intereft,  gain,  and  advantage 
very  often,  that  fo  he  may  bejuft  or  merciful  as 
the  circumftances  of  the  cafe  may  be. 

And  it  is  plain,  the  great  temptations  that 
men  have  to  incroach  upon  the  rights  of  other 
men,  and  intrench  upon  the  bufinefles  that  come 
within  this  fummary  of  love  to  our  neighbour, 
are  principally  from  fclf-love,  and  felf-intereft. 
Men  would  bejuft  if  they  did  not  find  or  imagine, 
that  they  fhould  gain  by  this  or  that  trick,  by 
putting  this  and  that  cheat  and  fraud  upon  their 
neighbours  with  whom  they  have  to  do.  They 
would  be  charitable  if  it  did  not  coft  them  much, 
if  they  were  to  expend  nothing.  And  thus  to  pre- 
tend love  to  God  is  a  cheap  thing:  but  to  exer- 
cife real  love  to  our  neighbour  according  as  various 
cccafions  may  be,  to  draw  forth  the  principle  in- 
to act  and  exercife,' may  frequently  prove  very 
coftly  and  expenfive. 

2.  There  is  alfo  more  of  glory  in  the 
fhew,  and  glittering  in  the  appearance  of  religion 
(in  fome  times  more  than  others,  and  it  may  be 

in 


(  23i  ) 

In  our  times  as  much  as  any)  than  there  is  in  the  Serm. 
difcharge  of  the  duties  of  juftice  and  chanty  to  XIII. 
men.  He  that  acquires  to  himfeif  the  reputation 
of  a  godly  man,  by  an  ability  to  difconrfe  of  godly 
matters,  having  gotten  a  great  flock  of  notional 
knowledge,  gains  thereby  alio  the  reputation  of 
a  man  of  a  very  refined  mind.  As  the  Gnofticks 
in  their  age,  an  age  of  errors,  were  men  of  much  ' 
pretence;  had  very  high  and  fublime  notions;  but 
as  to  their  morals  they  were  as  bad  men  as  ever  the 
world  knew,  if  you  will  take  the  teflimony  con- 
cerning them,  not  from  their  profefTed  enemies 
the  Chriftians,  who  oppofed  themfclves  to  them, 
but  even  from  a  Heathen  who  characterizeth  them 
at  large  f.  There  were  not  a  viler  fort  of  men, 
as  to  matters  concerning  the  duties  of  the  fe- 
cond  table,  and  what  lay  between  man  and  man. 
But  they  were  men  of  high  fpeculative  know- 
ledge, had  very  airy,  and  fublime  notions, 
wherewith  they  did  feduce  and  captivate  not  a 
few.  A  great  reputation  was  acquired  by  them 
of  that  kind,  when  they  could  recommend  them- 
felves  as  perfons,  who  had  made  it  their  bufinefs 
to  feparate  from  the  reft  of  the  world,  to  give 
themfclves  up  to  the  ftudy  of  all  wifdom  as  tne 
wife  man's  expreirion  is  m. 

A  n  d  as  thofemen   looked  big  and  talks:.1  hi 
in  thofe  former  ages  upon  this   account,  I  mean 
the  reputation  they  had  acquired  for  their  know- 
ledge and  wifdom,  which  they  boafted  of;  fo  ma- 
ny do  now,  and  think  to  make  a  glitter  .in   the 

Q  4  '  ce's 

f  Plotinus.  ra  Eccks.  vn 


(    232   ) 
VOL.  places  where  they  live,  as  men  of  high,  notional 
I.       knowledge  in  matters  of  religion:  but  in  compan- 
ion of  this  they  think  that  to  do  good  in  the  place 
where  a  man  lives,  to  be  a  ufeful  member  of  a 
civil,  or  a  Chriftian  fociety,  to  obferve  the  ftric~t 
rules  of  juftice,  charity,  and  compaflion,  are  mean 
things  and  very  low  matters,  compared  with  that 
glorious  fhew  and  glitter,  which   the  appearance, 
of  a  great  meafure  of  notional,  fpeculative  know- 
ledge cafts  upon  men  in  their  own  eyes,  and  the 
eyes  of  them  that  are  about  them.     Thus  know- 
ledge  puffeth  up,  while  true  love  would  edify. 
But  in  the  mean  time   that  which  fa  puffeth  up 
makes  a  better  fhew,  than  that  which  does  fub- 
ftantially,  and  folidly  edify  the  foul. 

I  t  is  too  apparent  a  truth,  which  hath  been 
hinted  to  you  thus  far,  that  there  are  perfons, 
who  upon  fuch  accounts  as  thefe,  are  eafily  indu- 
ced to  pretend  to  religion,  and  to  make  a  mew  of 
love,  and  devotednefs  to  God,  who  are  Gran- 
gers to  the  effects  of  love  to  their  brother.  But 
from  this  fo  very  apparent  truth  men  are  apt  to 
induce  as  manifefl  and  grofs  a  falfhood ;  that  is, 
becaufe  there  are thofe  who  pretend  love  to  God, 
that  are  found  manifeflly  peccant  as  to  the  exer- 
cife  of  that  duty  which  love  to  man  would  com- 
mand, and  ought  to  be  the  fpring  and  principle 
of,  that  therefore  all  pretences  to  ftricter  religion 
than  ordinary  are  hypocritical.  No  man  who 
makes  a  more  ftrict  profeflion  than  his  neighbours, 
•and  is  more  frequently  converfant  in  the  exercifes 
of  religion  than  they  are,  but  he  muft  needs  b    a 

phaniee 


(  233  ) 

pharifee and  a  mere  pretender,  only  becaufe fome Serm 
fuch  perfons  are  too  manifeflly  opable  of  being  XIII. 
convicted  as  fuch.  Bat  this  is  no  more  reafonable, 
than  becaufe  there  is  fome  counterfeit  coin  in  the 
world,  that  therefore  all  is  to  be  rejected  as  falfe, 
and  not  current;  or  becaufe  fpeftres  and  ghofts 
have  been  feen  to  walk  in  human  fhape,  therefore 
there  are  no  true  men  *,  pr  as  if,  becaufe  fome 
do  hypocritically  pretend  loyalty  and  devotednefs 
to  the  government,  while  they  carry  on  confpi- 
racies  againft  their  Rulers,  that  therefore  there  is 
no  way  for  others  to  approve  themfelves  blamelefs, 
but  prefently  to  turn  open  and  contemptuous  re- 
bels.    This  is  flrange  kind  of  logick! 

And  in  truth,  none  are  honefl  men  in  their 
account,  but  fuch  as  will  fwear,  and  drink,  and 
run  into  all  wickednefs  and  excefs  of  riot  with 
them.  Of  fuch  a  one  they  will  be  ready  to  fay, 
<c  A  very  honefl  Gentleman!"  and  then  all  the 
talk  flies  againft  fuch  and  fuch  perfons  that  addict 
themfelves  to  a  courfe  of  religion.  And  if  fome 
who  are  the  notorious  fcandals  of  it  have  fhewn 
themfelves  to  be  what  they  are,  then  thofe  who 
make  it  their  bufinefs  to  keep  up  a  courfe  of  ftrict- 
nefs  in  piety  and  religion,  have  the  common  in- 
famous brand  of  hypocrites  put  upon  them. 

Now  at  this  rate  we  mufl  certainly  quite  turn 
the  tables.  Virtue  mufl  be  called  vice,  and  vice 
be  called  virtue  and  tiie  names  of  things  be  ut- 
terly altered.  And  we  mufl  account,  that  Go  d's 
children  and  the  d^vi.'s  are  to  change  families, 
fathers,  and  ftates  one  with  another.     For  we 

fhall 


(  234  ) 
VOL.  jfhaJI  have  none  left  to  be  called  honeft  men,  or 
the  children  of  God,  but  fuch  as  are  no  better 
than  good-fellows ;  and  all  ferious  fearers  and  fin- 
cere  lovers  of  G  o  d  muft  be  abandoned  for  none 
of  his,  only  becaufe  fome  falfe  brethren  creep  in 
among  them. 

And  yet  it  very  greatly  concerneth  thofe, 
who  are  actually  and  truly  of  the  family  and  houf- 
hold,  or  the  Church  of  God  by  faith  in  Jefus 
Chrift,  though  men  do  never  fo  cauflefsly  and 
injurioufly  fcandalize  the  whole  fraternity,  upon 
the  delinquencies  of  fome  falfe  pretenders,  to 
learn  inftru&ion  by  it,  and  to  be  abundantly  more 
wary  in  all  manner  of  converfation,  upon  the  ac- 
count of  their  calling  him  Father.  All  therefore 
that  I  fhall  by  way  of  ufe  leave  with  y©u  at  this 
time  is  the  admonition  of  the  Apoftle,  If  ye  call 
-upon  the  Father,  who  without  refpefi  of  perfon$ 
judgeth  according  to  every  waffs  work,  pafs  ths 
time  of  your  fojouming  in  fear  n. 

»  a  Pet.  i,  17. 


SERE 


(  =35  ) 

SERMON  XIV. 

Preached  November  22,  1676. 

I  JOH  N    IV.  20. 

- — -He  that  loveth  not  his  Brother,  whom  he 
hath  Jeen  5  how  can  he  love  God,  whom 
he  hath  not  Jeen  f 

WE  are  endeavouring  to  fhew  you, 
that  their  pretence  to  the  love  of 
God  is  both  untrue  and  abfurd, 
who  love  not  their  brother.  And  as  to  this  we 
propofed  to  fhew  in  the 

I.  Place  how  we  are  to  underftand  the  duty 
of  loving  our  brother;  that  rs,  in  what  extent 
and  latitude,  and  alfo  with  what  reftriction  and 
limitation. 

II.  Whence  it  is  that  perfons  pretend  to 
the  love  of  G  0  d,  who  never  loved  their  brother. 
We  now  proceed, 

III.  To  fhew  the  falfhood  and  abfurdity  of 
that  pretence;  or  to  evince  to  you,  that  the  pre- 
tence of  love  to  God,  where  there  is  no  love  to 
our  brother,  is  both  falfe  and  abfurd.  Thac  it 
is  faife  is  exprefly  enough  faid  in  chis  very  verfe, 
and  we  need  go  no  fuither  for  the  proof  of  it.  If 

a 


(236  ) 

VOL.5  man  fay  he  lovethGov),  and  bate  tb  his  brother, 
he  is  a  liar.  What  need  we  more  to  prove  this 
pretence  falfe?  That  it  is  alfo  abfurd,  is  to  be 
evinced  to  you  from  the  confiderations  we  fhall 
give  you  for  that  purpofe,  which  are  efpecially 
two:  namely,  the  neceffary  connexion  that  there 
is  between  the  love  of  Go  d,  and  the  love  of  our 
brother,  in  the  nature  of  things;  and  the  greater 
difficulty  of  loving  God  whom  we  have  not  feen, 
than  our  brother  whom  we  have  feen.  So  that 
it  is  abfurd  for  a  man  to  pretend,  that  he  has 
mattered  the  greater  difficulty,  who  has  not  over- 
come the  lefs. 

i.  The  abfurdity  of  this  pretence  may  be 
evinced  from  the  neceffary  ftrict  connexion  there 
is  between  the  love  of  God,  and  the  love  of  our 
brother,  even  in  the  nature  of  the  things  them- 
felves.  And  here  we  fhall  fhew  you  that  there 
is  a  fourfold  connexion  between  them. 

(i  )  Th  e  y  are  connected  in  reipect  of  their 
object. 

(2.)  In  refpect  of  their  root  and  principle. 

(3.)  I  n  refpect  of  their  rule.     And 

(4.)  Of  their  End. 

(1.)  Th  e  y  are  connected  in  refpect  of  their 
object.  Love  to  G  o  d  and  love  to  our  brother, 
will  be  found  to  have  in  fome  fort  the  fame  object. 
I  would  not  go  about  to  prove  any  great  affinity 
between  the  things  themfelves,  but  it  is  plain,  I 
fay,  they  have  in  fome  fort  the  fame  formal 
object.     That  is,   our  love  to  our  brother  if  it  is 

right 


(  237  ) 

right  and  true,  falls  in  with  our   love  of  God  *,Se  rm. 
fo  as   that  our  love  of  God  muft  be  the  very    XIV. 
formal  reafon  of  our  loving  our  Brother,  whom 
we  can  never  truly  love,  if  we  do  not  love  him 
for  God's  fake  and  becaufe  we  primarily  love 
God. 

The  truth  is,  whatever  fpecimensof  beauty  or 
excellence  we  find  any  where  in  the  creature, 
we  are  then  only  faid  to  love  them  duly,  when 
our  love  is  pitched  upon  them  as  fo  many  rays 
and  beams  from  the  firit  and  fupreme  good.  And 
fo  it  is  the  original  primary  goodnefs  which  we 
rightfully  love,  even  in  this  or  that  creature.  It 
is  true  indeed,  goodnefs  in  its  original,  and  in 
its  defcent  and  derivation  are  not  univocally  the 
fame.  Nothing  can  be  univocally  common  to 
God  and  the  creature.  But  they  are  analogi- 
cally the  fame.  Goodnefs  is  primarily  in  God, 
and  fo  defcends,  and  is  imparted  to  this  or  that 
creature.  But  it  is  only  there 'by  dependance  up- 
on him,  from  whom  and  in  whom  it  originally 
is.  And  our  love  to  our  brother,  in  the  ftridlelt 
fenfe  of  that  expreffion,  is  exerted,  when  it  meets 
with  that  goodnefs,  which  is  the  moft  exprefs 
and  vivid  image  of  God's  own.  We  there  love 
the  reprefentation  of  G  o  d  in  that  fubjeft  where- 
in he  has  propofed  himfelf  to  us  as  our  pattern, 
even  the  excellency  and  glory  of  his  holinefs. 

They  that  are  in  the  ftricteft  fenfe  our  bre- 
thren, as  you  have  heard,  are  God's  own  rege- 
nerate fons ;  and  becaufe  we  are  to  love  him  that 
begat,  we  are  to  love  C  hem  that  are    begotten 

of 


(  238  ) 

VOL.  of  him  *.  ArJ  't  is  therefore  to  be  obferved,  that 
I-  eJftew'Here  in  this  Epidle,  our  flates  Godward. 
are  to  be  mtafured  by  this  one  thing,  namely, 
our  love  to  the  brethren.  Jve  knoiv  that  we  have 
pajfed  from  dcalh  unto  life,  becaufe  we  love  the 
brethren^.  So  that  if  we  compare  place  with 
place,  it  is  very  plain  that  the  meafute  here  is 
but  menfura  menfurata;  that  is,  it  is  it  felf  to  be 
meafured  by  a  fupreme  meafure,  namely,  our  love 
to  God.  It  is  a  mark  or  character,  which  itfelf 
is  tried  by  a  higher  mark.  By  this,  fays  the  A- 
poftle,  we  know  that  we  love  the  Children  of 
God,  when  we  love  Geo  and  keep  his  command- 
ments c.  So  that  no  man  may  depend  further  up- 
on this  as  a  mark  and  trial  of  his  Hate  with  re- 
fpecltoGoD,  that  he  loves  fuch  and  fuch  his 
children,  than  as  he  is  able  to  evince  the  love  of 
them  to  be  for  God's  own  fake,  and  as  they 
bear  his  image  and  likenefs.  And  fo  the  trial  fi- 
nally and  ultimately  refolves  in  this,  "  Am  I  a 
"  lover  of  God,    yea  or  no?" 

It  is  very  true,  that  I  may  firft  and  more  fen- 
fibly  have  the  perception  perhaps  of  my  love  to 
this  or  that  particular  man.  But  I  muft  run  the 
matter  higher,  and  particularly  inquire,  what  is  the 
reafon  I  love  this  man?  Is  it  becaufe  he  is  a  good 
man  ?  taking  goodnefs  in  the  ftricl:eft  and  moil  no- 
ble fenfe.  Is  it  becaufe  he  hath  participated  of  the 
divine  goodnefs  ?  and  is  a  follower,  imitator,  repre- 
fenter  of  God's  moral  goodnefs,  which  is  his  holi- 
nefs?  We  mult  be  capable  of  concluding  our  felves 

lovers 
a  i  John  v.  i.  b  i  John  m.  14.  c  ch.  v.  2. 


(  239  ) 

lovers  of  our  brethren,  as  they  are  holy  ones,  as  they  Se  r  m. 

bear,  or  appear  to  us  to  bear,  the  image  of  God.  XIV. 
And  hereby,  and  not  otherwife,  can  we  conclude 
our  love  to  our  brother  to  be  of  the  right  kind,  by 
our  being  able  to  evince  that  we  love  God  pri- 
marily and  above  him,  that  is,  that  we  love  him 
for  God's  fake.  And  whatever  is  to  be  faid  of 
any  thing  for  fuch  a  reafon,  and  only  upon  that 
account,  is  much  more  to  be  faid  of  that  reafon 
it  felf.  We  do  not  therefore  love  our  brother  a- 
right,  if  G  o  d  be  not  loved  much  more ;  our  love 
to  God  being  the  very  reafon,  why  we  truly 
and  aright  do  love  our  brother. 

Thus  they  Hand  connected  in  their  object. 
You  fee  they  cannot  be  fevered  ;  and  that  a  man 
cannot  poflibly  love  his  brother  aright,  if  he  loveth 
not  Go  d  :  therefore  the  love  of  God  muft  needs 
draw  in  the  love  of  our  brother,  as  a  thing  in- 
feparably  connected  with  it. 

(2.)  Th  e  y  are  connected  alfo  in  the  root  and 
principle,  which  in  both  is  one  and  the  fame; 
namely,  that  very  fpirit  of  love,  which  is  men- 
tioned by  Paul  to  Timothy,  and  which  God  has 
given  us,  as  well  as  that  of  power,  and  of  a  found 
mind  d.  We  muft  know  that  love  to  our  brother 
is  a  fruit  of  the  fpirit  as  well  as  love  to  God. 
We  have  an  enumeration  of  the  feveral  fruits  of 
the  fpirit  in  the  Epiftle  to  the  Galatians,  and 
love  is  fet  in  the  front  of  them  all e.  Now  if 
you  confider  what  fruits  of  the  flefh  thofe  of  the 
fpirit  do  ftand  in  oppofition  to,  you  will  find 

your 
*  z  Tim.  i.  7.  !  Gal.  vi.  25; 


(  24°  ) 
your  felves  neceffitated  to  admit  and  conclude, 
that  love  there  is  not  meant  of  love  to  G  o  d  alone, 
but  of  that  love  which  diffufes  and  fpreads  it  felf 
duly  according  as  the  objects  are  prefented  or 
do  invite;  in  which  the  divine  goodnefsis  found, 
in  himfelf  primarily,  and  derived  to  this  or  that 
creature,  and  eipecially  to  fuch  as  bear,  as  was 
faid,  the  more  lively  image  and  reprefentation  of 
his  goodnefs. 

We  are  not  therefore  to  think,  that  love  to 
God  is  one  gracious  principle,  and  love  to  our 
brother  is  another  gracious  principle :  but  we  muft 
know,  that  it  is  one  and  the  fame  gracious  prin- 
ciple of  holy  love  which  works  towards  this  or 
that  object,  according  to  the  excellency  and  a- 
miablenefs  thereof-,  that  is,  proportionably  to  what 
I  fee  of  divine  goodnefs  in  it,  which  is  the  formal 
reafon  of  my  love.  Holy  love  is  the  affection  of 
love  fanctified ;  which  affection  is  not  many  but 
one,  but  yet  turns  it  felf  towards  this  or  that 
object  according  as  the  object  claims  and  re- 
quires. 

And  therefore  we  find  exprefsly  that  love  to 
our  brethren  is  refolvedinto  the  fpirit  of  holinefs, 
as  its  original  caufe,  which  is  the  thing  that  I 
would  mainly,  and  principally  inculcate,  that  fo 
it  may  not  be  looked  upon  as  a  thing  of  an  infe- 
rior nature-,  fince  we  are  too  apt  to  look  with  a 
diminiihing  eye  upon  this  duty  of  love  to  our 
brethren.  It  is  really  one  of  the  fruits  of  the  fpi- 
rit of  holinefs,  a  part  of  its  production  in  renewed 
fouls.  See  how  exprefsly  the  ApofHe  Peter 
fpeaks  to  this  purpole.     Seeing  ye  have  'purified 

your 


(  24i  ) 

your  fouls  in  obeying  the  truth  through  the  fpirit,  un-  Serm. 
to  unfeigned  love  of  the  brethren-,  fee  that  ye  love  XIV. 
one  another  with  a  pure  heart  fervently  f.  So  a- 
gain  we  are  told,  that  the  end  of  the  command- 
ment is  charity  (or  love,  for  it  is  the  fame  word 
that  is  rendered  fometimes  one  way  and  fome- 
times  the  other)  out  of  a  pure  heart,  and  of  a  good 
confcience,  and  of  faith  unfeigned  .  By  the  end 
of  the  commandment  is  meant  the  perfection,  the 
top,  the  fum  of  it;  or  that  which  does  virtually 
include  all  that  lieth  within  the  whole  compafs 
of  the  commandment.  And  what  we  are  to  un- 
derftand  by  the  word  commandment,  which  is 
expreffcd  indefinitely,  we  may  fee  in  what  fol- 
lows; namely,  that  it  is  the  fame  thing  with  the 
law.  The  law,  fays  the  Apoftle,  is  not  made  for 
a  righteous  man ;  but  for  the  lawlefs  and  difobedi- 
ent,  for  the  ungodly  and  for  finners,  for  the  un- 
holy  and  profane,  &c h.  which  fuppofes  the 
commandment  and  law  here  to  be  meant  of  the 
law  in  its  extent,  as  it  comprehends- both  tables; 
not  only  our  duty  to  God,  but  to  our  brother 
alfo.  And  therefore  that  love  which  is  the  coro- 
nis  and  very  fum  of  it,  goes  to  both.  Now  it 
is  faid  concerning  this  love,  taken  thus  exten- 
fively,  that  it  muft  proceed  out  of  a  pure  heart, 
and  faith  unfeigned.  It  muft  proceed  from  that 
faith,  which  is  peculiar  to  the  regenerate  fons  of 
God.  They  that  believe  are  bom  of  God1'. 
And  as  many  as  received  him  to  them  gave  he  power 
Vol.  I.  R  to 

f  i  Pet.  i.  22.  *  i  Tim.  1.5.  *  ver.9. 

1  1  John  v.  1 . 


(  M*  ) 

to  become  the  fons  of  Go  d,  even  to  them  that  be- 
lieve in  his  name ;  which  were  born  not  of  bloody 
nor  of  the  will  of  the  flejh,  nor  of  the  will  of  man, 
but  of  God  k.  Now  this  fame  faith  is  the  im- 
mediate produ&ion  of  the  ipirit  in  the  work  of 
regeneration.  It  works  out  into  Jove,  and  even 
into  that  love,  which  exercifes  it  felt  upon  our 
brother.  Love  to  him,  I  fay,  muft  proceed 
from  faith  unfeigned.  Therefore  when  the  ex- 
ercife  of  iove  was  required  by  our  Saviour,  in  for- 
giving an  offending  brother  j  and  the  queftion 
was  put,  how  often  they  fhould  forgive?  and  he 
replies,  unto  feventy  times  feven;  prefently  the 
difciples,  as  knowing  the  great  need  and  exigency 
of  the  cafe,  faid  Lord  increafe  our  faith  \  There 
needs  much  faith  in  _prder  to  the  exercife  of  ilich 
love. 

Wherefore  this  love  is  in  raoft  neceffary 
connexion  with  what  is  intimate  to  the  new  crea- 
ture, and  what  moft  effentially  belongs  unto  the 
conftitution  of  it.  It  is  part  of  the  work  of  re- 
generation, and  of  that  holy  creature,  which  is, 
when  produced,  called  the  new  creature.  You 
find  therefore  in  that  Scripture  m,  where  feveral 
graces  of  the  fpirit  are  mentioned  together,  that 
brotherly  kindnels  comes  among  the  reft,  in  con- 
junction with  faith,  patience,  and  the  like. 

Yea  and  to  evince  this  a  little  farther  you 
find  that  in  this  very  Epiftle  in  which  is  our  text, 
love  to  our  brother,    even  an  indigent  brother, 

is 

k  John  i.   12,  13.  1  Luke::vn.  5. 

•  2  Pet.  1.  5,  6,  7. 


(  243  ) 
is  called  by  the  name  of  love  to  Go  d;  that  is,  Serm. 
not  with  reference  to  him  considered  as  the  ob-  ^iV- 
jetft  (though  in  Come  refpects  as  was  laid  before 
God  may  be  confidered  as  the  object  too)  but 
in  reference  to  him  as  the  original  and  author  of 
this  love.  He  that  hath  this  world's  good,  faith 
the  Apoftlej  and  feeth  his  brother  have  need,  and 
jhutteth  up  his  bowels  of  companion  from  him,  how 
dwelleth  the  love  of  Go  d  in  him  n  ?  It  is  as  if  he 
had  laid,  it  is  plain,  that  this  divine  love,  which 
G  o  d  is  the  author  of,  and  of  which  this  poor 
indigent  brother  is  an  object,  is  riot  in  him,  if  he 
has  no  bowels  of  compafiion  towards  him  at  fuch 
a  time*  when  the  exigency  of  his  cafe  calls  for  re- 
lief. 

The  Apoftle  Paul  tells  the  Theffalonian  Chri- 
flians,  that  concerning  brotherly  love  they  needed 
not  that  he  mould  write  unto  them,  for  (faith 
he)  you  your  felves  are  taught  of  God  to  love  one 
another  °.  Sure  we  are  not  ftrangers  to  the  im- 
port of  that  expreflion  in  Scripturej  or  what  it 
is  to  be  taught  of  G  o  d.  The  expreflion  is  paral- 
lels by  thofe  which  reprefent  men  as  drawn  by 
him,  efficacioufly  moved,  and  acted  by  his  al- 
mighty fpirit.  Every  one,  faith  our  Saviour, 
that  hath  heard  and  learned  of  the  Father,  cometh 
unto  me  p.  That  hearing,  and  learning  of  the 
Father,  is  expounded  by  that  of  being  drawn, 
or  powerfully  attracted  by  the  Father.  There- 
fore the  meaning  of  this  expreflion,  You  have 
been  taught  of  God,  is  this ;  your  hearts  have 
R  2  been 

n  i  John  in.  17.      *  j  Theff.  iv.  9.       *  Johnvi.  45. 


(  244  ) 
VOL.  been  powerfully  drawn  by  God  into  the  exercife 
*•  of  this  love  to  one  another.  You  need  not  that  I 
write  to  you  concerning  this  matter^  for  ye  are 
taught  of  Go  d.  As  in  another  cafe  it  is  faid, 
(the  pafifage  is  taken  from  the  Prophet  Jeremiah  q) 
'They  fhall  not  teach  every  man  his  neighbour  and 
every  man  his  br other ^  faying^  know  the  Lord-*  for 
all  fhall  know  me  from  the  leaji  to  the  greatefi  r. 
The  fame  form  of  expreffion  you  fee  is  ufed  here, 
and  muft  be  taken  in  the  fame  fenfe. 

In  the  fecond  Chapter  of  this  fame  Epiftle  of 
John r,  we  read  of  an  unction  of  the  Holy  Ghoft, 
by  which  the  fpirits  of  thofe  who  belong  to  Go d 
are  fo  feafbned,  and  tinctured,  that  they  are  even 
connatural ized  unto  the  truths  and  this  is  the 
way  of  God's  teaching,  even  to  love,  as  well  as 
any  thing  elfe.  It  is  a  mighty  potent  work  of 
that  fpirit  of  hclinefs,  by  which  men  are  taught 
to  love.  He  teaches  fo  as  none  befides  does. 
His  way  of  teaching  is  by  working  in  us  the 
things  that  we  are  taught.  And  therefore  they 
who  think  that  whatsoever  is  required  of  good- 
nefs  and  holinels,  may  be  the  product  only  of 
human  endeavour  and  acquifition,  are  to  under- 
Hand  that  we  cannot  do  fo  much  as  this,  without 
being  taught  fo  to  do  by  the  mighty  power  and 
fpirit  of  God  ;  not  fo  much,  I  fay,  as  truly  to 
iove  men  as  fuch,  upon  whom  zhe  ftamp  and  im- 
preffion  of  G  o  d*s  holy  image  is  to  be  found.  And 
indeed,  they  who  think  that  ail  may  be  the  effect 

of 

q  Jerem.xxxi.    31 — 35.  c  Heb.  vm.  11, 

{  ver.  20. 


(  245  ) 

of  our  own  endeavour  which  is  herein  required  Serm. 
of  us,  or  of  moral  fuafion,  might  Jearn  better    XIV. 
Chriftianity  even  from  fome  Heathens  of  Plato's 
ichool.     A  heathen  phiiofopher,  I  remember,  in 
one  of  his  dialogues  difcufTes  this  queftion,  Whe- 
ther virtue  is  to  be  taught  or  not  ?     And  he  un- 
dertakes to  demonftrate,  that  it  is  not  a  thing  to 
be  taught,  but  is  infufed,  or  in fpi red  by  God 
himfelf.     Particularly  he  fays  as  to  this  virtue  ok 
love,  love  to  good  men,  that  it  is  a  divine  thing 
infufed   by   God.     And  he  gives  the  reafon  of 
this  general  aflertion,  namely,  that  whatfoever 
virtue  any  do  partake  of,  it  is  not  taught  by  men, 
but  infufed   from  heaven   above:    "  For,  faith 
u  he,  if  it  were  a  thing  to  be  got  by  mere  hu- 
"  man  teaching,  then  certainly  good  men  might 
4t  eafily  teach  others  to  be  good  and  virtuous; 
"  and  only  they  mufl:  do  it,  becaufe  they  alone 
lt  have  virtue,  and  fo  are  alone  capable  of  teach- 
"  ing  it.     But  if  they  were  capable  of  teaching 
"  it  to  others,  nothing  could  hinder  it  but  their 
"  envy  and  ill-nature;  or  unwillingnefs  that  any 
"  fhould  fare  as  well  as  themfelves.     But  a  good 
"  man  cannot  be  envious.     Therefore  (he  con- 
w  eludes  upon  the  whole)  virtue  is  a  thing  not  to 
"  be  taught,  a  thing  that  cannot  be  got  by  teac*h- 
"  ing.1*    We  fee  then  how  it  is  to  be  underftood, 
when  love,  which  is   fo  great  a  part  of  it,  is  faid 
to  be  taught  of  Go  d.     So  that  love  toGoo  and 
the   brethren  agree   in  their   root  and   principle. 
They  have  there  a   firm  connection  ;  fo  as  that  it 
is  impoffible  they  mould   be  fevered,  or  that  a 
R  3  map 


(  246  ) 

man  can  be  a  lover  of  God  who  is  not  a  lover  of 
his  brother. 

(3.)  They  are  connected  alfo  in  their  rule, 
which  is  one  and  the  fame  law:  for  indeed  the 
whole  law  of  G  o  d  is  fummed  up  in  love.  Love 
is  the  fulfilling  of  the  law  v,  as  we  had  occafion  to 
fhew  formerly.  And  you  fee  what  the  Apoftle 
means  thereby  law,  from  the  occafion  or  this  dii- 
courfe.  And  this  commandment  heme  we  from  him, 
that  he  that  loveth  God,  fhould  love  his  brother 
alfo  u.  He  hath  laid  this  law  upon  us,  that  we 
fhould  thus  difpenfe  our  love;  that  if  we  pretend 
to  exercife  our  love  to  him,  we  muft  do  it  to  our 
brother  too.  He  will  never  otherwife  take  us  in- 
to the  cenfus,  or  account,  of  lovers  of  himfelf. 

And  when  the  Apoftle  James  infills  upon  it, 
that  Whofoever  fioall  keep  the  whole  law,  and  yet 
offend  in  one  point,  he  is  guilty  of  all™,  pray  look 
back  there,  and  fee  upon  what  occafion,  and 
with  what  reference  he  fays  this.  If  ye  fulfil  the 
royal  law,  according  to  the  Scripture,  Thou  Jhalt 
love  thy  neighbour  as  thy  felf,  ye  do  well.  But  if  ye 
have  refpeel  to  perfons,  ye  commit  fin,  and  are  con- 
vinced of  the  law  as  tranfgreffors  x.  You  find  he 
has  reference  to  this  very  thing,  our  love  to  our 
brother ;  which  is  what  he  calls  the  royal  law. 
The  law  injoined  us  is  this,  Thou  jhalt  love  thy 
neighbour  as  thy  felf  .  And  if  we  be  found  pec- 
cant as  to  this,  and  obey  it  not,  nor  comply  with 
the  authority  of  the  law  and  the  lawgiver  in  this 

inftance, 

'  Rom.  xiii.    10.  u   1   John  iv.   21. 

.w  Jam.  11.10.  x  11.  8. 


(  247  ) 

inftance,  we  make  our  felves  rebels  throughout  ;Serm. 
we  break  the  whole  law,  and  all  that  we  do  be-  XIV". 
fides  fignifies  nothing.  Therefore  he  gives  an  in- 
ftance. The  fame  law  that  hath  {aid,  Do  not 
commit  adultery ',  /aid  alfo,  Do  not  kill  y.  The 
Jaw  doth  equally  and  alike  forbid  inordinate  love 
and  unjuft  hatred:  inordinate  lull  and  impure 
love,  as  that  which  offends  again  ft  one  command ; 
and  inordinate  hatred  and  ill-nature  which  equally 
offends  againft  the  other,  as  it  is  the  root  of  mur- 
der. In  oppofition  to  which  this  law  ftands,  as 
the  fummary  of  all  that  duty,  which  we  muft  un- 
derftand  to  be  implicitly  injoined  in  that  law. 

(4.)  Love  to  God,  and  our  brother  concen- 
tre and  agree  in  one  end ;  that  is,  the  glory  of 
God,  and  our  own  felicity.  Which  two,  you 
know,  do  make  up  the  ehd  of  man.  We  ought 
to  love  God,  in  order  to  our  glorifying  him; 
and  we  ought  alfo  to  love  our  brother,  for  the 
fame  reafon.  So  we  ought  to  Jove  God  in  or- 
der to  our  injoying  him,  and  being  happy  and 
bleffed  in  him  ;  and  in  like  manner  ought  we  to 
love  our  brother,  in  order  to  our  injoying  God, 
and  being  happy  and  bleffed  in  him. 

The  glory  of  God  firft  depends  upon  our 
loving  him,  but  it  alfo  as  truly  depends  upon  our 
loving  our  brother.  Yea  this  glory  of  God 
which  is  the  end,  and  fome  way  ought  to  be  the 
effect  of  our  actions,  fhines  a  great  deal  more 
fometimes  in  the  exercife  of  love  to  men.  Thus 
faith  David,  My  Gocdnefs  extendeth  not  unto  thee, 
R  4  but 


(  248  ) 
VOL.  hut  unto  the  Saints^  that  are  upon  the  earth-,  in 
%  whom  is  all  ray  delight  T\  As  if  he  had  laid, 
Thou  art  never  the  better  for  it,  but  they  may  be. 
Here  it  is  that  we  make  the  glory  of  Go  d  to  thine 
forth  in  our  courfe  and  practice,  when  we  do 
vifibly  exemplify  the  goodnefs  of  his  nature  in 
our  own  goodnefs?  that  is,  in  doing  good  -,  in 
thofe  continual  fruits  and  acts  of  goodnefs,  which 
ifTue  and  flow  from  the  principle  of  divine  love 
(with  which  our  fouls  are  poffeiTed)  to  thofe  that 
are  related  unto  God,  according  as  their  relation 
to  him  is  larger  or  more  fpecial,  as  we  have  for- 
merly fhewed. 

It  is  by  our  doing  good  that  we  fhew  to 
whom  we  belong,  though  that  goodnefs  of  ours 
can  reach  only  to  men  and  faints.  The  fruit  of 
the  fpir  it  is  in  all  goodnefs* :  namely,  that  good- 
nefs which  can  flow  and  diffufe  it  felf  according 
as  we  have  objects  here  below,  upon  which  it 
may  be  continually  pouring  it  felf  forth,  and 
fpreading  itfelf.  Herein  we  bear  teftimony  to 
God,  that  we  are  the  very  children  of  his  love. 
We  do,  as  it  were,  herein  juftify  and  honour  our 
great  Father.  We  own  our  Father,  and  own 
our  felves  his  children.  Love,  that  ye  may  be  the 
children  of  Go  d,  fays  our  Saviour,  who  doth  good 
both  to  the  evil  and  the  good  b ;  that  is,  that  ye 
may  appear  to  be  his  children.  And  again,  By 
this  fjall  all  men  know  that  ye  are  my  difciples^  if 
ye  love  one  another  c.  This  refers  to  that  more  fpe- 

cial 

*  Pfal.  xvi.   z,  3.  a  Eph.  v.  9. 

b  Matth.  v.  44,45.  *  John  xn  1.  35. 


(  249  ) 

cial  love  which  we  ought  to  fettle  upon  no  body  Serm, 
but  thofe,  who  are  particularly  related  and  united  XIV. 
to  Chrift.  You  will  own  me  in  the  world,  and 
your  relation  tome;  and  I  mail  be  owned  and 
honoured  among  men  by  you,  if  ye  love  one  ano- 
ther. And  this  was  the  character  of  Chriftians 
in  the  primitive  times  of  the  Chriftian  Church, 
"  See  how  thefe  Chriftians  love  one  another,  and 
&  refufe  not  to  die  for  one  another." 

Yea,  and  again,  our  own  felicity  is  promo- 
ted (which  is  another  part  of  our  end)  by  the  love 
of  our  brother.  For  though  God  himfelf  be 
the  fupreme  felicitating  object,  yet  he  intends  to 
be  injoyed  by  his  in  a  community.  He  gathers 
them  all  unto  himfelf  in  one  body,  of  which  body 
love  is  the  common  bond,  the  unitive  thing 
which  as  it  were  imbodjes  and  holds  the  members 
together;  being  the  fame  bond  of  perfectnefs  the 
Apoftle  fpeaksof,  or  the  moft  perfect  bond  which, 
iays  he,  is  Charity  d. 

And  the  cafe  is  plain  and  manifeft,  that 
where  there  is  a  languor  and  deficiency  of  Chri- 
ftian  or  brotherly  love,  the  way  of  accefs  to  Go  d 
is  obstructed  and  barred  up.  Such  perfons  have 
no  free  conyerfewith  God.  A  fpirit  that  is  full 
of  rancour,  under  a  diftemper,  filled  with  ani- 
mofity  though  but  to  this  or  that  one  particular 
perfon,  knows  not  how  to  go  to  God.  The 
new  creature  is  ftarved  and  famifhed  this  way. 
The  foul  cannot  heartily  injoy  God,  hath  no  li- 
berty towards   God.     Therefore   our   Saviour 

confidering 

?  Col.  in.  14.     - 


(  25°  ) 

VOL.  confidering  the  Hate  of  the  cafe  gives  this  general 
*•  Jaw  and  rule:  If  thou  bring  thy  gift  to  the  altar 
(he  fpeaks  in  the  phrafe  and  language  of  the  Jews 
under  the  Old-Teftament  adminiftration,  defign- 
ing  the  inftruction  of  Chriftians  under  the  New) 
and  there  remember  eft  that  thy  brother  hath  ought 
againft  thee  \  leave  there  thy  gift  before  the  altar ;  and 
go  thy  way  (thou  haft  nothing  to  do  at  the  altar, 
there  can  be  no  commerce  between  God  and  thee 
except  thou  go)  and  be  reconciled  fir  ft  to  thy  bro- 
ther, and  then  come  and  offer  thy  gift e.  Love 
muft  flow,  and  have  a  free  courfe  between  thy 
brother  and  thee,  or  it  can  have  none  between 
God  and  thee.  And  if  it  were  poflible  how 
monftrous  would  it  be,  if  in  a  man's  natural  body 
all  the  nutriment  mould  be  drawn  to  one  fide ! 
Would  any  one  think  fit  to  feed  and  cherilh  but 
one  fide  of  himfelf ?  Efpecially  would  the  new 
creature  cherilh.  only  a  love  to  G  od,  and  at  the 
fame  time  famifh  what  may  be  called  the  other 
fide,  a  love  to  his  brother  ?  He  attempts  a  thing 
impoflible  to  be  done ;  and  it  were  extremely 
monftrous  if  it  could  be  done,  or  mould  ever 
take  place. 

Thus  far  you  fee  then,  that  by  an  infeparable 
connection  which  there  is,  in  thefe  four  refpedls, 
between  love  to  God  and  love  to  our  brother,  it 
muft  needs  be  an  abfurd  pretence  that  men  make 
of  love  to  God,  who  exercife  not  love  to  their 
brother  alfo. 


2, 

Math.  v.  23,  24. 


(    W    ) 

2/IProceed  to  fpeak  briefly  (and  fo  (Hall  Serm. 
fruit  up  for  the  prefent)  to  a  further  confideration,  XIV. 
whence  the  abfurdity  of  fuch  a  pretence  arifeth  ; 
which  is  drawn  from  the  greater  difficulty  of  lov- 
ing God  whom  we  have  not  feen,  than  our  bro- 
ther whom  we  have  feen.  It  mud  needs  be  an 
abfurd  thing  for  a  man  to  pretend  that  he  hath 
mattered  the  greater  difficulty,  who  hath  not  o- 
vercome  the  lefs.  Which  you  fee  is  the  plain  and 
full  fenfe  and  meaning  of  the  Apoftle's  reafoning 
here. 

But  here  it  may  perhaps  be  faid,  that  "  Thefe 
<c  two  confiderations  do  ieem  to  contradict  one 
"  another,  or  that  the  latter  is  repugnant  to  the 
"  former.  For  if  love  to  God  and  to  our  bro- 
"  ther  be  fo  connected  as  hath  been  mewn,  then 
"  how  can  it  be  that  love  to  our  brother  mould  be 
"  lefs  difficult .  than  love  to  God?  Yea  and  if 
"  there  be  fuch  a  connection,  as  it  appears  there 
"  is,  it  may  rather  be  faid  that  love  to  our  bro- 
C{  ther  feems  more  difficult :  for  we  can  never 
"  truly  love  him,  till  we  have  firft  been  brought 
"  to  love  G  o  d  ;  and  fo  we  love  our  brother 
"  fecondarily,  that  is  upon  his  account  and  for 
"  his  fake.'*  For  the  clearing  of  this  I  mall 
briefly  fay  two  or  three  things  to  you. 

(i.)  That  when  we  fay,  love  to  God  is 
more  difficult  than  love  to  our  brother,  we  fpeak 
not  fas  formerly  you  may  have  taken  notice)  of 
implanting  the  principle  of  this  Jove;  but  we 
ipeak  of  the  exercife  of  it.  It  is  God  that  im- 
plants 


(    252    ) 

VOL. plants  the  principle,  and  all  things  arc  equally 
I.      eafy  to  him;  but  it  is  we  that  are  to  exercife  it. 

(2.)  Whereas  we  cannot  exercife  it  neither 
without  his  concurrence,  we  are  to  confider  that 
concurrence  of  his  with  reference  not  to  his  abfo- 
lute,  but  to  his  ordinary  power.  Not,  I  fay,  ac- 
cording to  the  extraordinary,  but  the  ordinary 
workings  of  the  power  of  G  o  d.  And  though  it 
be  true,  that  according  to  the  extraordinary  work- 
ing of  his  power  he  can  make  it  equally  facile  to 
love  himfelf  and  any  creature  in  which  his  image 
ihines,  and  more  facile  or  eafy  many  times;  yet 
according  to  his  ordinary  working,  his  people 
find  by  their  own  fad  experience,  that  they  have 
more. to  do  in  getting  their  hearts  to  ad  that  way, 
than  towards  the  creature,  according  to  that  de- 
gree of  divine  goodnefs  which  they  can  take  notice 
of.  But  though  this  be  clear  enough,  yet  we  an- 
fwer  further 

(3.)  There  are  many  perfons,  who  in  fome 
degree  love  Chriftians  and  good  men  upon  lower 
and  lefs  fufficient  motives ;  and  not  upon  the  ac- 
count of  what  peculiarly  refpecls  godly  men  as 
fuch.  And  we  are  principally  to  underftand  the 
4-poftIe  as  fpeaking  to  fuch  perfons,  as  pretended 
£0  love  their  brethren,  profefTed  Chriftians,  upon 
chefe  lower  motives.  As  if  he  had  faid,  "  You 
',*  are  not  yet  arrived  fo  far  as  to  love  your  bro- 
"  ther  upon  motives  fufficient  to  eftablifh  your 
*'  love,  though  you  fee  him  as  one,  with  whom 
^  you  have  fenfible  converfe.     Are  you  then  got 

"  fo 


(.253  ) 

"  fo  high  as  to  love  God?  Is  it  a  credible  thing Serm. 
"  you  ihould  be  able  to  love  an  unfeen  God  ?"      XIV. 

So  that  the  pretence  carries  the  fame  abfurdity 
with  it,  as  if  one  mould  pretend  this  or  that  more 
difficult  thing  to  be  eafy  and  facile,  when  many 
things  that  are  unfpeakably  more  eafy  hecannnot 
do  or  effect.  As  if  a  man  mould  pretend  it  eafy 
to  fly  to  the  ftars,  who  cannot  walk  upright  on 
his  feet.  Or  as  if  another  were  vaunting  to  be 
able  to  out-face  the  fun,  whofe  eyes  are  perpetu- 
ally dazled  with  the  light  of  a  candle.  A  likely 
thing  you  mould  love  God,  whom  you  have  not 
feen  ;  who  cannot  fo  much  as  love  your  brother, 
whom  you  have  feen,  but  upon  the  Ioweft  mo- 
tives !  Wherefore  thefe  things  have  a  connection, 
and  it  appears  from  thefe  considerations,  that  true 
love  to  our  brother  muft  be  infeparable  from  the 
love  of; God.  And  fo  we  have  fufficiently  Cqcti 
the  falfliood,  and  abfurdity  of  fuch  a  pretence  as 
this  is. 

T  h  e  '  ufe  of  all  remains ;  and  for  the  prefent  it 
concerns  us  to  bethink  our  felves  and  reflect,  that 
whereas  all  of  us  profefs  and  pretend  to  love  God 
(I  prefume  there  are  none  here  but  will  avow  them- 
felves  to  be  lovers  of  G  o  d,  for  to  profefs  any  re- 
ligion is  virtually  to  profefs  love  to  God  ;  I  fay, 
we  are  concerned  to  bethink)  whether  our  want 
of  love  to  our  brother  carries  not  in  it  a  conviction 
of  the  falfhood  of  that  pretence.  'The  languiih-' 
ing  of  this  love  mews  a  deficiency  of  the  exe rcife 
of  that  noble  principle  of  love  to  G  o  d.  Love  to 
God  cannot  be  fervent,  when  love  to  Christians 

is 


(  254  ) 

is  fo  cool  and  feeble.  And  we  have  not  only  rea- 
fon  to  complain  that  love  is  cold,  but  that  envy 
and  hatred  are  flagrant  and  burning  hot.  So  far 
from  loving  one  another  are  Chriftians  now-a-day  s, 
that  they  cannot  indure  one  another,  nor  tell  how 
to  live  bv  one  another  ! 


SE-RM. 


(  255) 

SERMON     XV. 

Preached  November  29,    1676. 

1  John    iv.    20. 

He  that  loveth  not  his  Brother,  whom  he 

hath  fe en  5  how  can  he  love  God,  whom  he 
hath  not  Jeen  ? 

TH  E  truth  which  we  have  in  hand  from 
thefe  words,  I  mean  the  laft  of  thofe 
which  have  been  propofed  from  them, 
is  to  this  purpofe;  That  their  pretence  to  the 
love  of  God  is  both  falfe  and  abfurd,  who  join 
not  therewith  love  to  their  brother.     And  here 

I.  We  have  already  fhewn,  in  (peaking  to  this 
propofition,  how  we  are  to  understand  love  to 
our  brother  i  with  what  latitude,  and  with  what 
limitations. 

II.  We  have  fhewn  you  whence  it  is  thatfome 
may  pretend  to  love  God,  who  do  not  love  their 
brother.     And 

III.  We  have  fhewn  both  the  falfhood  and 
abfurdity  of  fuch  a  pretence :  the  former  from 
plain  words  of  Scripture ;  and  the  latter  from 
fuch  confiderations,  as  do  plainly  demonstrate  it 
to  be  a  mofl  unreafonable  pretence,  and  therefore 
fuch  as  carries  the  mofl  manifeft  abfurdity  with  it. 

The 


(  256  ) 

VOL.  The  ufe  doth  yet  remain.  And  that  which  I 
I.  more  principally  intend  is  to  put  you  upon  re- 
flection :  to  engage  you  to  reflect  upon  your  felves, 
and  the  common  practice,  but  more  efpecially 
upon  your  own ;  to  confider  how  difagreeable  it 
is  to  that  love,  which  we  owe  to  our  brother ; 
that  fo  we  may  lament  the  great  mifcarriage  that 
is.  to  be  feen  in  the  common  practice  of  the  world, 
and  reform  it  in  our  felves. 

And  confider  as  to  both,  fince  we  all  of  us 
profefslove  to  God  fas  all  implicitly  do  who  pro- 
fefs  any  thing  of  religion,  of  which  love  toGoD 
is  the  very  life  and  foul)  whether  want  of  love  to 
our  brother  doth  not  too  generally  carry  with  it 
a  plain  confutation  of  that  profeffion.  And  that 
I  may  the  more  diftinctly  purfue  this  ufe,  and 
more  comprehenfively,  as  to  the  cafes  and  per- 
fons  concerned,  I  mall,  according  to  the  double 
notion  of  the  duty  in  the  text,  take  notice  how 
little  love  there  is  to  be  feen  towards  men  as  men, 
or  towards  Chriftians  as  Chriftians. 

First  Towards  men  as  men:  whom  we  may 
confider  either  univerfally,  that  is  all  men  in  ge- 
neral ;  or  indefinitely,  that  is  any  man  in  parti- 
cular with  whom  we  have  to  do,  or  have  occa- 
fion  to  converfe  withal. 

I.  How  little  love  is  there  to  be  feen  towards 
men  univerfally  confider'd  !  To  love  men  as  men, 
is  to  love  them  upon  an  univerfal  reafon,  that 
cxtendeth  or  mould  make  our  love  extend  unto 
all  men.     As  you  know  all  the  commandments 

of 


(  *S7  ) 
of  the  fecond  table  are  all  founded  in  love,  refolved  S  e  r  m. 

into  that  duty,  and  gathered  up  into  that  one  fum. 
And  we  find  that  this  or  that  particular  command 
being  reduced  thither  doth  oblige  us  to  duty 
even  to  rrien  as  men,  and  that  upon  art  uni venal 
reafon  common  to  all  men.  As  we  inftanced  be- 
fore in  that  one  negative  precept,  Thoujhalt  not 
kill,  inforced  by  that  univerfal  reafon,  For  in  the 
image  of 'God  made  he  man.  The  obligation  of 
this  in  reference  to  the  object,  extends  as  tar  even 
as  that  natural  image  of  God  does;  "  Which  as 
'*  an  Ancient  fpeaks,  every  Man  bears  whether 
"  he  will  or  no,  and  can  no;  more  part  with  it 
€<  than  with  himfelf."  It  is  indeed  his  very  na- 
ture. But  how  little  Offuch  love  is  there  to  be 
found  among  us!  How  few  true  lovers  are  there 
even  of  their  own  fpecies,  who  have  a  real  and 
fervent  affection  (fuch  as  the  object  claims  and 
challenges)  for  fuch  as1  partake  of  the  human  na- 
ture with  themfelves!  For  I  pray  confider 

i.  How  little  is  our  refentment  of  the  com- 
mon calamities  of  the  world,:  whether  in  refe- 
rence to  their  eternal,  or  temporal  concernments ! 
How  few  regret  it,  or  take  it  deeply  to  heart, 
that  men  are  fo  generally  without  God  in  the 
world,  and  without  Chrift!  That  the  knowledge 
is  fo  imperfect  among  men  of  their  oWn  original, 
and  of  the  end  of  their  being;  of  him  who  made 
them,  and  what  they  were  made. for!  That  the 
knowledge  of  a  Redeemer  (the  fweet  favour  of 
which  the  Apoftle  tells  us  it  was  fo  much  his  am- 

Vol.  I.  S  bition 


( _»5») 

V  O  L.  bition  to  have  manifefted  in  every  place a)  is  yet 
!•  fo  little  among  men!  Who  regrets  or  lays  it  to 
heart,  that  the  world  is  fo  filled  with  violence, 
barbarifm  and  blood  ?  That  a  deluge,  and  inun- 
dation of  miiery  is  with  fin  fpread  over  the  world, 
and  tranfmitted  and  propagated  from  age  to  age, 
and  from  generation  to  generation?  When  we 
hear  of  wars  and  devaluations,  and  garments  rolled 
in  blood  here  and  there,  how  few  are  there  who 
concern  themfelves  for  it,  as  long  as  they  are 
quiet  and  at  peace  in  their  own  habitations  !  And 
again, 

2.  How  cold  and  faint  are  our  fupplications  on 
the  behalf  of  men  fo  generally  confidered !  though 
we  are  expr^fly  directed  by  that  exhortation  of 
the  Apoftle  to  make  prayer  and  fupplication  for 
all  menb.  How  little  comprehenfive  are  our  fpi- 
rits  to  take  in  the  common  concerns  of  the  world 
with  ferioufnefs  as  the  cafe  requires!  How  little 
do  we  imitate  the  BlefTed  God  in  this!  for  a  ge- 
neral philanthropy,  or  kindnefs  to  men  is  even  a 
moll  godlike  quality,  and  that  wherein  he  hath 
reprefented  himfelf  as  a  pattern  to  us.     And 

II.  We  may  confider  men  indefinitely,  that  is, 
any  with  whom  we  have  to  do  or  conveife  with. 
And  though  there  may  be,  as  there  ought  to  be 
the  inward  workings  of  love  towards  men  con- 
fidered under  that  formal  and  extenfive  notion, 
yet  there  may  not  be  fo  much  as  the  external  ex- 
preflions  and  cxercifes  of  love  to  men  confidered 

this 

*  2  Cor  11.14.  *  i  Tim.  11.  1.  c  Gal.  vmo. 


(  *S9  ) 

this  latter  way.  This  externa!  exercife  of  love  Serm. 
requires  a  prefent  object,  determined  by  fuch  -^-** 
circumftances,  and  fuch  particular  occurrences 
and  occasions  as  render  it  liable  to  the  exercife 
of  our  love.  So  the  Apoftle  limits  particularly 
bur  benefaction  ;  As  we  have  opportunity  let  us 
do  good  unto  all  men,  but  efpecially  to  thofe  who 
are  of  the  boufljold  of  faith  c.  The  poor,  fays 
our  Saviour,  ye  have  always  with  you-,  but  me  you 
have  not ri.  A  prefent  object  fo  circumftanced,  is 
required  for  the  exercife  of  fuch  love  as  goes  forth 
into  external  acts,  We  cannot  our  felves  actu- 
ally do  good  unto  all.  We  cannot  reach  all, 
for  our  fphere  is  not  fo  large.  The  moft  we 
tan  do  in  that  kind  is  by  prayer  to  our  utmoil 
to  ingage  an  univerfal  Agent,  who  can  adapt 
himfelf  to  every  one's  cafe  and  exigence.  But 
within  our  fphere,  I  fay,  and  in  reference  to 
thofe  we  have  to  do  with  and  where  we  have  op- 
portunity, how  little  does  there  appear  of  love  to 
men! 

Tf-iE  rule  according-  to  which  we  are  to  exer- 
cife our  love,  is  that  royal  law,  as  the  Apoftle 
James  calls  it,  to  love  our  neighbour  as  our 
felves  e.  Or  as  our  Saviour  elfewhere  exprelfes  it, 
Whatfoever  ye  would  that  men  fhould  do  to  you,  do 
yefo  to  them  f.  A  rule  that  hath  been  very  highly 
magnified  even  among  fome  of  the  heathen ;  and 
the  author  of  it  alfo,  our  Lord  Jefus  Chrift  him- 
felf, upon  the  account  of  it.  That  is  a  known 
S  2  thing 

jj  Gal.  vi.  io.        *  John  xi  i.  8.         e  Jam,  u.8. 
*  Matth.  vii.  12. 


(    260    ) 

V  O  L.  thing  of  the  Emperor  Alexander  Severus,  who 
V  caufed  it  to  be  inferibed  up  and  down  in  the 
mod  noted  places  of  his  palace  j  and  profeJTed 
to  bear  fo  high  an  honour  unto  (Thrift,  upon  the 
account  of  his  being  the  author  of  fo  good  a  rule, 
as  to  defire  to  have  him  placed  among  the  other 
Deities.  This  indeed  was  defigned  before,  but 
providence  ordered  it  fo  as  that  it  mould  not  be 
faid  he  came  into  fo  mean  a  copartnerfhip  for  a" 
Deity. 

And  that  rule  it  is  plain  doth  oblige  us  in  re- 
ference to  men  indefinitely,  or  to  any  man  what- 
soever. For  we  would  not  only  wifh  that  this  or 
that  good  man  fhould  deal  well  with  us,  or  regret 
he  fhould  deal  ill,  but  that  any  man  whatfoever 
mould  do  fo.  We  take  it  ill  to  be  traduced,  de- 
tracted, opprefled  by  any  man.  And  fo  we  have 
the  object  of  our  love  in  that  extent  plainly  pointed 
out  to  us.  Now  we  might  here  mew  you,  how 
this  royal  law  is  violated :  namely  by  fuch  car- 
riages and  dilpofitions  as  are  directly  repugnant 
to  love-,  or  elfe  by  fuch  a  temper,  difpofition, 
and  behaviour,  which  (though  it  doth  not  carry 
in  it  repugnancy  to  love,  but  would  confift  very 
well  with  it)  proceeds  from  other  principles,  and 
not  from  a  genuine,  and  pure  principle  of  love. 
And  here 

i.  We  mall  animadvert  upon  fome  things  which 
are  more  directly  repugnant  to  this  love.     As 

(i;  A  morose  unconverfible  frame  and  tem- 
per. When  men  are  become  unfociable,  and  no 
body  knows  how  to  deal  with  them$  fuch  ions 

pi 


(    26l    ) 

of  Belial  (as  was  faid  concerning  Nabal)  that  one  Se  r  m. 
knows  not  how  to  fpeak  to  them.  Such  as,  al-  XV. 
though  it  has  been  a  proverb  that  every  man  hath 
two  handles,  have  themfelves  never  a  one  that 
one  can  tell  how  to  take  hold  of  them  by.  It  is 
impoffible  to  know  how  to  converfe  with  them, 
io  as  not  to  give  them  offence ;  always  four,  cap- 
tious, fnarling,  fupercilious,  and  tradable  on  no 
terms.  And  this  is  a  great  deal  more  odious  when 
religion  is  pretended  for  it ;  and  when  becaufe 
they  would  be  taken  for  perfons  more  ftricUy  and 
feverely  godly,  they  muft  needs  therefore  in  their 
great  zeal  for  fuch  a  reputation  mew  themfelves 
uncivil  and  humourfome.  As  if  religion,  which 
beyond  all  things  die  tends  to  cultivate  men's 
minds  and  manners,  muft  quite  deftroy  huma- 
nity out  of  the  world,  and  render  men  uncapa- 
ble  of  civil  converfe. 

If  we  did  but  read  and  confider  fuch  pafTages 
of  Scripture,  where  we  are  injoined  to  be  cour- 
teous, and  kindly  affected  to  men ;  or  confider 
fuch  inftances  and  examples  as  that  of  Abraham 
treating  with  the  fons  of  Heth,  or  that  of  the 
Apoftle  Paul's  deportment  towards  Felix,  Feftus 
and  Agrippa:  we  mould  foon  fee  that  much  ac- 
quaintance with  God  is  no  way  at  all  inconfiftent 
with  the  moil  comely,  fair,  and  even  genteel  de- 
portment unto  men ;  and  that  there  is  no  incon- 
fiftency  at  all  between  religion,  even  at  the  very 
higheft  pitch,  and  a  civil  and  ingenuous  be- 
haviour to  them  with  whom  we  have  to  do. 

(2)  W  e    may    inftance  in  what  is  (till  worfe, 
S  3  namely ? 


(  262  ) 
VOL.  namely,  an  unmerciful  temper  and  difpofitiqn, 
r  t  and  a  practice  fuitable  to  it.  There  is  a  heart 
that  is  hard  as  a  (tone,  which  hath  no  bowels, 
no  compaffion,  even  towards  the  moil  moving 
objects?  which  do  from  day  to  day  occur.  And 
this  the  Apoftle  in  this  very  epiftle  tells  us  very 
plainly  doth  argue  the  love  of  God  not  to  have- 
place  in  us.     And  again, 

(3)  Injustice,  or  unrighteoufnefs  is  fitly 
reducible  hither  alfo,  as  a  violation  of  that  royal 
law  of  love,  in  as  much  as  love  ought  to  be  the 
principle  of  all  the  duties  of  righteoufneis.  Elfe 
how  can  the  duties  of  the  fecond  table  be  gathered 
up  in  that  fom,  as  you  heard  before,  of  love  to 
our  neighbour  as  our  felvesi? 

And  here  comes  in  all  falfhood,  the  viola- 
tions of  men's  words  and  promifes,  fo  that  one 
does  not  know  whom  to  truft  j  which  is  the  thing 
that  directly  tends  to  break  up  all  human  fociety. 
For  every  thing  of  commerce  between  man  and 
man  depends  upon  human  faith,  as  commerce  with 
God  depends  upon  a  divine  faith.  A  man  that 
cannot  trull  in  G  od  can  have  no  fellowship  with 
him;  and  when  there  is  no  fuch  thing  as  truft 
in  men,  there  is  no  place  for  commerce  between 
man  and  man.  For  if  that  mould  be  once  ba- 
nifhed  out  of  the  uniyerfe,  the  world  muft  dif- 
band,  all  human  focieties  muft  break  up ;  men 
muft  refolve  to  live  as  beafts,  retired  in  cells  and 
caves  and  wiidernefTes. 

All  that  oppreffion  alfo,  extortion,  and  frau- 
dulent commerce  that  are  among  men,  belong 
to  this  head.     If  men  did  but  love  others  as  them- 

felves, 


(  263  ) 

fehcs>  or  if  they  would  but  do  to  others  as  they  Serm, 
would  be  done  unto,  (which   is  the  great  mea-    XV. 
fure  of  the  exercife  of  love)  none  of  this  would 
be. 

(4)  W  e  may  add,  as  another  inflance,  furi- 
ous paflions,  rafh  anger,  and  precipitous  choler, 
and  the  contentions  and  ftrife  which  are  fo  fre- 
quent, and  fo  hotly  maintained  among  men. 
And  we  may  add  to  thefe,  fretting,  envy,  fe- 
cret  repining  in  men's  fpirits  when  others  are  bet- 
ter, or  do  better  than  themfelves.  This  is  a  dis- 
affection of  foul,  which,  as  fome  heathens  have 
noted,  fpeaks  a  direct  quarrel  with  God,  and  a 
fighting  with  him.  Becaufe  a  v/ife  providence 
fees  fit  to  favour  fuch  and  fuch  perfons,  therefore 
we  will  be  fure  to,  be  none  of  their  friends.  And 
moil  of  all  repugnant  to  this  duty  of  love  are  ha- 
tred, malice,  revengefulnefs,  a  continual  watch- 
ing, and  waiting  for  opportunities  to  do  others 
an  ill  turn,  from  whom  v/e  conceive  our  lelves  to 
have  received  one.     And  I  inftance, 

Lastly,  In  that  from  whence  almofl  all 
this  doth  proceed,  namely,  inordinate  felf-love 
which  hath  fee  all  the  world  at  variance.  This 
is  what  the  Apoflle  means  by  luft ;  an  affectation 
of  drawing  all  to  our  lelves,  by  an  inordinate 
and  extravagant  affection  to  which  we  indulge 
our  felves  and  our  own  interefl,  each  minding 
his  own  things.  And  fo,  whereas  we  fhould 
each  of  us  fill  up  the  fphere  we  converfe  in  with 
love,  that  fo  dwelling  in  love  we  might  dwell  in 
God  who  is  love,  moil  men  fhri.'.k  their  fphere 
S  4  into 


(  264) 

into  one  point.  They  make  themfelves  the  only 
object  of  their  love;  all  is  confined  there,  andter- 
minateth  there.  * 

And  therefore,  becaufe  men's  private  inte- 
refis  do  interfere  and  clafh  with  one  another, 
hence  it  comes  to  pais  that  the  world  is  filled 
with  all  thole  ftrifes,  quarrels,  contentions,  wars, 
and  blood,  with  which  it  is  afflicted  from  day 
to  day  and  age  to  age.  Whence  are  all  thefe 
but  from  lulls  ?  and  what  are  thole  lulls  all  ga. 
thered  up  into  one  but  inordinate  felf-love,  that 
knows  no  regulation  and  will  be  confined  by  no 
jufl  meafures?  It  is  a  moil  apt  and  elegant  ex- 
prefiionof  the  Roman  emperor  Marcus  Antoninus 
to  this  purpofe,  who  fays,  "  Such  an  inordinate 
"  felf-love  is  like   an  ulcer,  or  impofthumated 

f«  part., 

*  There  is  an  excellent  pafTage  to  this  purpofe,  which 
T  beg  leave  to  tranfcribe  verbatim  from  one  of  the  author's 
difcourfes  on  felf-denial,  never  yet  published. 

"  Consider  the  great  incongruity,  yea  the  monftrous 
"  incongruity  of  this  felf-addi&edncis,  that  a  creature  mould 
*'  be  addicted  to  it  lelf ;  a  creature,  I  fay  be  it  as  good  and 
"  great  as  it  will !  For  what  is  the  creation  itfelf,  the  whole 
*'  collection  of  all  creatures  together,  but  a  mere  drop  unto 
"  the  ocean,  the  drop  of  a  bucket?  Such  a  minute  thing, 
*'  a  little  inconfiderable  thing  that  fprung  up  out  of  nothing 
"  into  fomething  but  the  other  day,  now  to  fet  up  for  it  felf ! 
"  Monftrous  incongruity,  horrid  abfurdity !  moft  of  all  for 
"  that  felf,  that  moft  addict,  themfelves  to  ferve,  flefhly  felf. 
"  A  fit  thing  to  be  a  Deity !  a  thing  whofe  wants  and  crav- 
s'  ings  continually  might  convince  one,  that  it  is  not  nor  can 
"  be  alone.  How  does  it  hug,  and  cleave,  and  cling  to  a 
"  fojourning  foul  for  a  merely  borrowed  life!  feeling  it  felf  a 
"  going  when  the  foul  is  going.  Is  this  a  fit  thing  to  fubfift 
"  alone;  by  it  (elf  and  of  it  felf?"  Andfo  the  Author  goes 
on  to  fhew,  that  "  to  fet  up  for  our  felves  as  if  we  were  born 
"  for  our  felves  alone,  or  as  if  we  owed  nothing  to  our  bro- 
"  ther,  nor  had  any  dependence  upon  God,'  cuts  us  6fF 
u  from  lain  and  forfeits  all  intcreft  in  his  common  care." 


(  265  ) 

«*  part,  that  draweth  all  to  it  felf,  and  ftarveth Serm, 
W  the  body  to  which  it  belongs."     But  there    XV. 
may  be  alfo  wv~** 

2.  AViolation  of  this  royal  law  of  love 
to  others,  not  only  where  things  directly  repug-  . 
nant  to  it  are  indulged,  but  alfo  where  there  are 
external  carnages  which  would  well  comport  with 
it,  while  they  proceed  not  from  a  principle  of 
love  to  one  another,  as  the  root  and  fountain  of 
them.  As  in  the  opening  of  the  doctrine  we 
obferved  to  you,  that  fo  waywardly  are  the  fpi- 
rits  of  men  affected,  that  fometimes  they  will 
make  the  principle  excjude  the  external  acts  and 
expreflions,  and  fometimes  the  contrary.  Men 
may  carry  it  fairly  and  without  exceptionable- 
nefs  to  others,  but  it  proceeds  not  from  the  prin- 
ciple of  love,  but  feme  other  principle. 

A  s  for  inftance,  with  refpect  to  acts  of  cha- 
rity, fome  exprefs  their  companion  of  thofe  who 
are  in  diftrefs,  by  relieving  them  in  their  exigen- 
cies; but  it  is  out  of  vain-glory,  and  to  procure 
themfelves  a  name.  They  found  a  trumpet  be- 
fore them  and  proclaim  that  they  give  alms,  as 
our  Saviour  fpeaks  of  the  Pharifees.  So  a  man 
will  be  juft  and  fquare  in  his  dealings,  but  it  pro- 
ceeds not  from  love  to  his  neighbour,  fuch  as  we 
owe  to  our  felves,  but  only,  from  prudence;  for 
if  they  do  not  carry  it  fair,  they  mail  undo  them- 
felves as  to  their  name  and  commerce  in  the  world. 
Or  it  may  proceed  from  fear;  "  I  will  not  wrong  , 
**  or  injure  fuch  a  one  for  fear  he  mould  right 
f  himfelf  upon  me,  and  prove  too  hard  for  me 

♦'  at 


(  266  ) 

VO  L. cc at  the  long  run."     It  may  alfo  proceed  from 

I.      deceit,    and   a   treacherous    difpofition.     They 

u  ~*~  ~wiil  carry  it  with  all  kindnefs  to  fuch  till   they 

can  have  an  opportunity  as  it  were  to  fmite  them 

under  the  fifth  rib,  as  Joab  did  Abner,  while  he 

fpoke  to  him  peaceably  B. 

These  are  manifeft.  violations  of  this  great 
and  royal  law;  that  is,  they  may  be  manifeft  to 
the  perfons  themfelves  who  are  guilty,  if  they 
would  but  allow  themfelves  the  liberty  to  reflect, 
and  take  a  view  of  the  temper  of  their  own  fpi- 
rits.  In  the  exercife  of  this  kind  of  love  *  an  un- 
hypocritical  love  is  required,  love  without  difli- 
mulationh. 

Now  concerning  all  thefe  things  many  are 
apt  to  think  them  but  little  matters.  "  They 
"  are  but  offences  againft  men,  fay  they,  fuch 
"  as  our  felves."  Confcience  as  to  thefe  is  little 
fenfible  or  fmitten  in  moft  men,  becaufe  it  is  ftu- 
pid,  and  cannot  feel  by  reflections  of  this  kind. 
But  indeed  thefe  are  very  far  from  being  light 
matters  in  themfelves.  They  are  things  of  dread- 
ful import,  if  we  confider  what  it  is  they  argue 
or  prove;  that  is,  they  argue  little  or  no  love  to 
an  unfeen  God.  For  thither  it  is  that  the 
Apoftle's  argumentation  directs  us  to  run  up  the 
bufinefs.  If  it  appears  by  thefe  inftances  that  there 
is  no  love  to  our  brother,  whom  we  have  feen  ; 
how  can  there  be  any  love  to  God,  whom  we 
have  not  feen?  Thefe  things  argue  the  little  re- 

fpecl: 

5  2  Sam.  in.  27.  *  aydm  awroK^noi . 

b  Rom.  xii.  9. 


(  267  ) 

ipect  men  bear  to  an  invifible  God,  to  an  unfeen  Serm. 
Ruler  and  Lord.     They  argue  how  low  the  in-   XV. 
tereft  of  the  blelTed  God  is  among  men,  how 
little  his  authority  and  Jaw  do  fignify  with  them, 
and  that  men  are  funk  into  a  deep  oblivion  of 
Jiim  that  made  them. 

These  mifcarriages  where  they  are  more 
common,  prevailing,  and  cuftomary  with  men, 
are  all  rooted  in  atheifm.  Where  there  is  but 
little  refpect  to  the  duty  between  man  and  man, 
it  is  an  argument  there  is  a  much  lefs  refpect  to 
that  which  we  owe  to  the  unfeen  God,  the  Lord 
both  of  them  and  us.  It  argueth  that  when  he 
hath  fettled  an  order  in  this  world  among  his  crea- 
tures, defigned  and  appointed  fuch  a  thing  as  hu- 
man fpciety,  and  directed  that  human  love  mould 
be  the  common  bond  of  that  fociety ;  it  argues, 
I  fay,  a  great  want  of  refpecl  unto  God  that  men 
mould  make  a  rupture  of  that  facred  bond,  and 
fo  at  once  break  themfel  es  off  from  one  another 
and  from  him. 

T  h  i  s  is  a  matter  of  dreadful  confequence  if 
we  do  but  run  it  up  to  its  original,  and  lay  the 
ftrefs  and  the  weight  of  the  matter  where  itougiu 
to  lie.  As  was  laid  of  a  certain  country,  'The 
fear  of  Go  d  is  riot  in  this  place  \  where  it  was  ap- 
prehended there  was  a  danger  of  fuffering  violence 
in  reference  to  property ;  fo  it  may  equally  be 
faid,  there  is  no  love  of  God  in  that  place;, 
that  is,  in  that  heart  and  foul  where  fo  many  ma- 
nifefl  violations  are  continually  offered  (habi- 
tually 

*  Gen.  xx.  n. 


(  268  ) 

VOL.  tually  and  without  regret)  unto  a  law  upon  which 
I.        he  lays  fuch  weight ;  a  law  which  God  has  made 
fo  fundamental,  and  built  the  frame  of  fo  great 
a  part  of  all  our  other  duty  upon  it. 

And  it  may  be  now  upon  all  this,  fome  will 
be  ready  to  fay,  "  Truly  it  is  a  very  fad  thing 
«*  there  mould  be  fo  little  love  among  men  as 
"  fuch,  and  highly  reafonable  it  is  that  fuch  love 
"  fhould  obtain  more  than  it  does."  But  they 
withal  think  it  very  reafonable  that  they  mould 
be  difpenfed  with,  efpecially  in  two  cafes;  that 
is,  where  men  are  very  wicked,  or  where  they 
are  enemies  to  them.  In  the  former  cafe  they 
would  be  difpenfed  with  upon  the  account  of 
their  pretended  refpect  to  God,  who  is  injur'd 
by  men's  wickednefs;  and  they  would  fain  be 
excufed  in  the  latter  cafe,  upon  a  real  but  very 
undue  refpecr.  to  themfelves,  whom  they  appre- 
hend to  be  injured  by  fuch  and  fuch  perfons. 

Therefore  I  would  fay  fomewhat  more 
particularly  (before  I  leave  this  head  of  love  to 
men  as  men)  to  thefe  two  cafes:  that  is,  to  evince 
;o  you  how  great  iniquity  it  is  that  fuch  limita- 
tions mould  be  admitted  of  as  thefe*,  namely, 
that  we  would  extend  our  love  to  men  in  gene- 
ral, except  the  more  wicked  fort  of  men,  and 
aifo  fuch  as  are  particular  enemies  to  our  felves. 

I.  As  to  the  former,  the  pretence  is  more 
plaufible ;  they  cannot  apprehend  how  they  mould 
be  bound  to  love  a  wicked  man.  And  yet  I  mall 
fhew  you  briefly  what  exercife  love  ought  to  have 

in 


(  269  ) 

in  that  cafe,  and  upon  what  confiderations -,  what  Serm. 
place  there  is,  and  what  room  for  love  to  thofe 
who  are  profligately  wicked,  whom  we  are  thus 
urged  to  love. 

i.  It  is  plain,  negatively,  that  we  ought  not 
to  love  a  man  the  better  becaufe  he  is  a  wicked 
man,  and  yet  it  is  plain  that  moft  men  do  fo. 
It  is  as  ill  to  love  a  wicked  man  for  his  iniquity, 
as  to  hate  a  good  man  for  his  goodnefs ;  as  Cain 
did  his  brother  Abel,  which  is  noted  alfo  in  this 
epiftle.  For  there  are  perfons,  Who  (knowing 
the  judgment  of  God  that  they  which  commit  fuch 
things  are  worthy  of  death)  not  only  do  the  fame,  hut 
have  pleafure  in  them  that  do  them  k.  But  this  is 
very  remote  from  the  temper  of  a  gracious  fpirit. 
The  Pfalmift  makes  his  folemn  appeal  to  God  con- 
cerning this  cafe ;  Do  not  I  hate  them  that  hate 
thee,  O  Lord?  I  hate  them  with  a  perfect  ha- 
tred.  I  count  them  mine  enemies1.  That  is,  bare- 
ly confidered  as  wicked,  or  upon  the  account  of 
their  wickednefs  and  enmity  to  God  ;  which  is 
the  thing  upon  which  this  profefTed,  avowed  ha- 
tred is  founded.     But  notwithstanding 

2.  There   is   room  ftill  for  the  exercife  of 
love  to  fuch  perfons  feveral  ways.     As 

( i)  Love  ought  to  be  exercifed  in  afluaging 
and  repreffing  of  undue  and  inordinate  paffions, 
which  are  apt  to  tumultuate,  even  in  reference 
to  cafes  of  that  nature.  A  fretting  corroding 
fpirit,  when  we  find  wickednefs  and  a  profpe- 
rous  Hate  in  conjunction,  is  moft  exprefly  for- 
bidden. 

*  Rom.  i.  32.  }  Pfal.  cxxxix.  21,  22. 


(  270  ) 
VOL.  bidden.  Fret  not  thy  feif  becaufe  ofsbiin  who  pro- 
I.  fpereth  in  his  way,  becauje  of  the  man  who  bringeth 
wicked  devices  to  pafs  "\  And  again,  Let  not 
thine  heart  envy  /inner  s,  but  be  thou  in  the  fear 
of  the  Lord  all  the  day  long  n.  The  daily  and  af- 
fiduous  fear  of  G  o  d  will  be  a  check  able  to  rc- 
ftrain  fuch  an  ebullition  of  fpirit  where  it  doth 
prevail, 

I  n  like  manner  a  vindictive  temper  of  fpirit 
as  to  fuch  is  not  allowed.  There  are  thofe,  many 
times,  who  cannot  have  patience  till  providence 
has  run  its  cqurfe,  when  they  fee  wickednefs 
profperouflly  triumphing  and  lifting  up  the  head, 
but  with  impatient  heat  they  are  prefently  for 
calling  down  fire  from  heaven  to  deftroy  fuch. 
As  it  was  with  thofe  over  zealous  difciples  of  our 
Lord,  when  entertainment  and  lodging  were  re- 
fufed  by  the  Samaritans.  But  fee  how  our  Sa- 
viour refentsit,  who  rebuked  and  faid  unto  them, 
Ye  know  not  what  manner  of  fpirit  ye  are  of°. 
There  ought  to  be  the  exercife  of  love  to  the 
mitigation,  and  depreflion  of  the  inordinate  work- 
ings of  the  heart  in  fuch  cafes.     And  alfo 

(2)  In  ferious  and  affectionate  compaflion,' 
from  the  confideration  of  the  tendency  of  their 
courfe,  and  of  what  thefe  poor  wretches  are  do- 
ing againft  themfelves.  The  fame  compaflion, 
I  fay,  that  we  would  have  towards  a  diffracted 
man,  who  we  fear  every  moment  will  fuffer  by 
his  own  violent  hands ;  and  of  whom  we  appre- 
hend extreme  peril,  if  he  fhould  be  left  a  quarter 

of 

ro  Pfal.  xxxvii.  7.     n  Pi'ov.  xx.  11.  7      !  J..uke  ix.  55. 


(  27i  ) 

of  an  hour  to  himfelf.  Thefe  are  perfons  that  are  S  e  r  m. 
likely  to  undo  themfelves,  and  in  danger  finally  XV. 
of  piercing  their  own  fouls,  as  they  are  wounding 
them  every  moment.  The  true  fpirit  of  Chri- 
ftian  love  to  men  as  men,  confidered  as  never  fo 
wicked,  ought  to  be  exercifed  towards  thefe  per- 
fons upon  that  account,  and  becaufe  they  are  fo. 
We  reckon  it  as  a  very  unnatural  inhuman  thing 
not  to  have  great  motions  of  pity  and  compaffion, 
upon  the  hearing  of  towns,  villages,  and  cities, 
in  which  peftilential  difeafes  are  raging,  and 
tumbling  thoufands  daily  into  the  duft.  But  how 
much  more  dreadful  is  this  cafe!  and  therefore 
how  much  more  pitiful,  companionate  love  doth 
it  require  and  challenge!     And  again, 

(3)  Lov  e  mould  have  its  exercife  in  offer- 
ing up  very  earneft  prayers  for  them.  It  is  a 
very  fad  cafe  when  the  hearts  and  confciences  of 
too  many  may  witnefs  and  teftify,  that  they  could 
tell  how  to  rage  againft  fuch  perfons  as  they  have 
obferved  to  be  wicked,  and  find  their  hearts 
ready  to  florin  at  them;  but  never  can  find, 
from  time  to  time,  an  occafion  to  put  up  a  prayer 
to  Go  d  for  them,  who  have  no  difpofition  them- 
felves to  feek  for  mercy  to  their  poor  fouls.    And 

(4)  In  prudent  and  kind  admonitions  too, 
and  rebukes,  when  providence  adminifters  the 
occafion  ;  which  is  to  be  judged  of  by  more 
rules  and  circumftances,  than  our  prefent  defign 
will  fuffer  us  to  mention.  But  befides  what  hath 
been  faid,  as  to  the  particulars  in  which  this  love 


(    272    ) 

VOL.  is  to  be exercifed  in  fuch  cafes,  the  confiderationi 
I-      to  move  us  to   the  exercife  of  it  are  manifold, 
As  for  inftance, 

W  e  ought  to  confider  that  fuch  have  human 
nature  and  reafonable  immortal  fpirits,  capable 
of  fervice  to  Go  D  as  much  as  our  felves,  and  alfo 
of  being  in  God  as  well  as  we  are.  And  what? 
is  there  no  place  for  love  to  them,-  who  are  bone 
of  our  bone  and  flefh  of  our  flefh,  and  even  of 
the  fame  reafonable  nature  with  our  felves? 

W  e  fhould  alfo  confider  that  we  have  a  cor- 
rupt nature  as  well  as  they  have,  even  the  fame 
corrupt  nature.  And  if  it  has  not  broke  forth 
into  as  ill  practices,  we  owe  it  not  to  our  felves^ 
but  to  that  mercy  which  diftinguifheth  perfons^ 
and  doth  exercife  it  felf  as  it  will.  And  it  may 
be  even  as  to  practice  too,  fuch  we  have  been  in 
times  pad,  as  the  Apoftle  fpeaks  of  fome  of  the 
Corinthian  Chriftians P.  Therefore  the  wickednefs 
of  fuch  is  feparable  from  their  nature,  otherwife 
if  we  think  the  cafe  better  with  us,  how  came  it 
feparable  from  ours? 

Finally,  let  it  be  confidered,  that  God 
expreffes  a  common  love  and  kindnefs  and  in- 
dulgence to  fuch.  He  does  good  to  the  evil  and 
the  unthankful,  to  the  juft  and  the  unjuft ;  and 
makes  his  fun  to  fhine,  and  his  rain  to  fall  upon 
the  one,  and  the  other  q.  Yea  and  his  particular 
love  hath  fallen  upon  many  fuch,  and  doth  moftly 
fall  upon  fuch,  where  it  does  fall.     For  herein 

Goo 

*  i  Cor.  vi.  ii.  1  Matth.  v.  45. 


(  *73  ) 

God    commendeth  his  love  towards  us ,  in  thatS  er  m. 
while  we  were  yet  finners,  Chrift  died  for  us  r.     XV. 
It  God   did  not  know  how  to  Jove  finners,  not' 
indeed  for  their  wickednefs,  but  notwithstanding 
it ;  where  were  we,  and  what  would  have  be- 
come of  us ! 

r  Rom.  v.  8. 


Vol.  I.  T  SER  M. 


(  274  ) 

SERMON   XVI. 

Preached  December  6,   1676. 

1  John    iv.    20. 

He  that  loveth  not  his  Brother ',  whom  he 

hath  je  en;  how  can  he  /cwGod,  whom- he 
hath  not  Jeen  § 

WE  have  already  fhewn  from  thefe 
words,  that  their  pretence  to  the 
love  of  God  is  both  falfeandabfurd, 
who  do  not  join  with  it  love  to  their  brother. 
And  by  way  of  ufe  or  application  we  have  ani- 
madverted upon  the  common  temper  and  frame, 
fo  very  unfuitable  to  what  this  Scripture  plainly 
requires  and  calls  for;  namely,  the  little  love  that 
appears  among  Chriltians  in  our  days.  And  after 
we  had  preffed  and  recommended  love  to  men 
univerlally  cowfidered,  and  fhewn  alfo  that  we  are 
obliged  in  our  carriage  and  practice  to  fhew  our 
love  to  men  confidered  indefinitely,  that  is,  every 
one  with  whom  we  have  any  thing  to  do ;  it  was 
obferved,  that  fome  would  fain  indulge  themfelves 
in  the  neglect  of  this  duty,  and  particularly  in 
two  cafes  think  that  they  may  challenge  a  difpen- 
fation.  We  therefore  propofed  to  confider  them 
feverally. 

L 


(  275  ) 

I.  The  cafe  of  thofe  who  think  themfllves  toSri?  m, 
be  under  no  obligation  to  love  wicked  men,  efpe-    X\  I. 
cially  fu'ch  as  are  perfons  of  profligate  wickedncis. 
In  fpeaking  to  which  we  have  briefly  fliewn  what 
fort  of  exercife  love  ought  to   have  in  this  cafe. 
The 

II.  Case  is  that  of  thofe  who  think  they 
may  be  difpenied  v/ith  or  excufed  from  loving 
thofe  that  are  their  enemies,  which  we  now  pro- 
ceed to  confider.  In  the  former  cafe,  as  we  have 
obferved,  perfons  are  prone  to  think  they  may  be 
difpenfed  with  out  of  refpecl  to  G  o  d,  or  on  his 
account  5  in  the  latter  cafe,  out  of  refpecl  to  them- 
felves.  A  great  piece  of  hardfhip  many  think  it 
to  be  compelled  to  love  them  who  they  know  are 
no  friends  of  theirs,  but  are  continually  contriv- 
ing mifchievous  defigns  againft  them.  What 
room  or  place  can  there  be  for  the  exercife  of  love  in 
fuch  a  cafe  ?  We  fhall  here  briefly  mew  you,  and 
then  upon  what  confiderations  it  ought  to  be  vigo- 
roufly  exercifed.  On  the  former  of  thefel  fhall 
not  infill  very  largely. 

l.  There  ought  to  be  the  exercife  of  love, 
even  to  enemies,  in  calming  and  fubduing  what- 
ever is  contrary  thereunto  in  our  felves.  All  op- 
pofite  pafiions;,  and  the  workings  of  them  mull 
be  reftrained;  every  thing  of  anger,  wrath,  malig- 
nity, bitternefs  of  fpirit,  revenge  or  vindiclive- 
nefs  more  efpecially.  Thus  ought  love  to  be  ex- 
ercifed in  the  maintaining  of  a  calm  in  our  own 
minds  and  hearts,  that  there  may  be  no  tumul- 
T  2  cuations 


(  276) 

VOL.  tuations  ofany  undue  or  forbidden  paflion  upon  any 
I-       fuch  account.     Yea  and  again, 

2.  There  ought  to  be  love  exercifed  in  a 
more  pofitive  way ;  in  forgiving  or  pafiing  by 
whatever  trefpaffes  are  done  againft  us,  as  we 
expect  to  be  forgiven  our  felves.  Love  ought  to 
be  exercifed  to  fuch  even  in  doing  them  good, 
which  is  yet  more  pofitive.  Do  good,  fays  our 
Saviour,  to  them  that  hate  you,  and  pray  for  them 
that defpite fully  ufeyouz.  We  fkould  do  them  what 
good  we  can  our  felves,  and  pray  for  them  that 
they  may  have  that  good  which  we  cannot  pro- 
cure for  them.  The  order  and  gradation  of  this 
precept  is  very  obfervable.  We  are  firfh  in  gene- 
ral injoined  to  love  our  enemies,  to  blefs  them 
that  curfe  us ;  and  then  we  are  injoined  to  do  them 
good,  and  to  pray  for  them.  As  if  our  Lord  had 
faid,  Firft  do  all  the  good  you  can  to  them  your 
ferves ;  but  when  you  are  gone  as  far  as  you  can, 
then  ingage  and  fet  on  woi;k  an  almighty  agent 
by  prayer.  Pray  that  God  would  do  them  good 
when  you  can  do  them  none. 

We  fhouid  take  heed  of  looking  on  this  as  a 
Platonical  chimasra;  as  a  thing  that  can  only  have 
place  in  the  imagination,  or  as  a  matter  altogether 
impracticable.  Chrift  has  injoined  us  no  imprac- 
ticable things.  And  there  have  been  great  ex- 
amples in  the  world,  that  of  Lis  own  and  others, 
wno  have  been  fo  influenced  by  the  grace  of  Go  d 
as  to  give  demonftration  that  this  was  no  imprac- 
ticable matter.     And  have  we  never  heard  of  any 

that 

a  Math.  v.  44. 


(  277  ) 

that  have  rendered  themfelves  remarkable  on  this  Serm. 
account  ?  of  thofe  of  whom  it  hath   been   faid,    XVI. 
"  No  man  could  take  a  readier  courfe  to  make 
"  fuch  a  one  his  friend,   than  by  doing  him  an 
"  injury?"  I  believe  fome  of  us  have  heard  of  fuch 
inftances  even  in  thefe  lower  dregs  of  time. 

This  we  fhould  then  fix  with  our  felves  as 
our  refolutions.  "  Doth  any  man  make  it  his  bu- 
"  finefs  and  defign  to  trouble  and  moleft  me?  Is 
"  he  from  time  to  time  feeking  occafions  to  vex 
"  me?  The  next  opportunity  that  occurs  to  me 
"  of  doing  that  man  a  good  turn,  I  will  befure 
"  to  lay  hold  upon  it.  I  will  be  even  with  him 
"  thatway.  If  I  can  do  him  good,  I  will.  This 
"  I  would  fix  upon  my  heart  as  a  law." 

I  W  i  l  l  now  proceed  to  give  you  fome  con- 
fiderations  that  evince  to  us  the  reafonablenefs  of 
fuch  an  exercife  of  love  to  our  enemies ;  to  fuch 
as  bear  us  ill  will,  and  are  ready  to  do  us  an  ill 
turn.     As 

i.  Co  ns  id  e  r  it  is  the  law  and  glory  of 
Chriftianity  to  do  fo.  That  it  is  the  Chriftian 
Jaw  is  plain,  and  you  have  heard  it  already.  You 
fee  how  in  the  Sermon  on  the  mount  our  Saviour 
reflects  upon  that  mean,  fordid,  narrow  principle 
or  the  Jews,  which  moftly  in  thofe  times  did 
poffefs  and  fleer  that  people.  Youhave  heard  that 
it  hath  been  [aid,  Thou  /halt  love  thy  neighbour  and 
hate  thine  enemy.  But  I  fay  unto  you  love  your  ene- 
mies, &c  b.  He  then  plainly,  as  to  the  matter  of 
the  exercife  of  love,  fakes  away  the  diftincllon 

T  3  between 

*  Math.  v.  43. 


(  2?8  ) 
VOL.  between  neighbour  and  enemy.  Our  Saviour 
will  allow  no  fuch  diftinction.  And  in  is  very 
plain,  that  by  neighbour  and  brother  he  means 
the  fame  thing  in  that  fifth  chapter  of  St.  Mat- 
thew's Gofpel.  Where  expounding  the  fixth 
commandment,  'Thou  Jloalt  not  kill'c,  according 
to  its  fpiritual  fenfe  and  meaning,  he  makes  the 
object  of  that  law  to  be  our  brother  j  plainly  in- 
tending by  brother  all  thofe,  whom  it  was  unlawful 
to  kill.  I  fay  unto  you  that  who fo  ever  is  angry  with, 
his  brother  without  a  caufe  Jhall  be  in  danger  of  the 
judgement d.  It  is  plain  he  means  anger  and  killing 
with  refpect  to  the  fame  object.  We  are  there- 
fore to  love  our  enemies  under  that  common  no- 
tion of  brother.  This,  I  fay  then,  is  mo  it  clear 
that  our  Lord  Chrift  hath  made  this  law  with  re- 
fpect to  enemies.  Love  them,  biefs  them,  pray 
for  them,  and  do  good  to  them,  are  his  exprefs 
precepts. 

And  it  is  the  particular  glory  of  Chriftianity, 
that  fuch  a  conftitution  as  this  is,  is  to  be  found  in 
it  as  a  law.  This  mult  be  acknowledged  to  be 
peculiar  to  Chriftianity.  "  To  love  friends,  that 
"  is  common  to  all  men ;  to  love  enemies,  that 
"  is  proper  to  Chriftians ;"  as  fafd  an  Antient  in 
the  Chriftian  Church  long  ago.  It  is  true  indeed 
fuch  a  temper  as  this  hath  been  well  fpoken  of  a- 
mong  the  heathen  :  but  a  great  deal  more  praifed, 
than  practifed  ;  more  applauded,  than  imitated. 
I  remember  one  of  them  fays,  that  "  It  is  to  imi- 
*'  tate  Go  d   himfelf  not  to  hate  any  one  at  all, 

and 
f  ver.  21.  d  ver.  zz. 


(  279  ) 

"  and  more  efpecially  to  terminate  the  exercife  of  S  e  r  m. 
*'  our  mod  fervent  and  complacentiai  love  upon  XVI. 
"  the  belt."  And  we  have  heard  of  fome  who 
in  lower  things  have  done  fomewhat  like  this. 
As  a  great  man  of  Athens,  when  on  a  certain 
night  one  followed  him  all  along  the  ftreet,  revi- 
ling him  and  calling  him  mod  injurious  and  con- 
tumelious names,  as  foon  as  he  came  to  his  own 
houfe,  he  only  commanded  his  fervant  to  light 
the  man  home  again.  And  every  man  mull  ac- 
knowledge it  an  amiable  and  lovely  thing,  when 
but  a  ipecimen  has  appeared,  though  never  lb 
faint,  of  fuch  a  kind  of  practice. 

But  I  fay  it  is  the  peculiar  glory  of  Chriftiani- 
ty  to  form  and  habituate  the  fpirits  of  thofe  who 
are  fincere  unto  this  temper;  thatfo  the  inilances 
of  this  nature  may  not  be  rare,  and  that  love  may 
be  exemplified  in  men's  courfe  and  behaviour,  ac- 
cording as  the  occafions  of  human  life  do  require. 
And  who  can  but  reckon  it  a  glory?  For  is  not  e- 
very  creature  upon  that  account  the  more  excellent 
as  his  fpirit  is  more  conformed  unto  God?  It  is 
with  this  inforcement  that  this  law  is  given  by  our 
Saviour,  in  the  verfe  immediately  after  the  pre- 
cepts before  mentioned ;  'That  ye  'may  be  the  chil- 
dren of  your  Father  who  is  in  heaven,  for  he  maketh 
his  fun  to  rife  on  the  evil  and  the  good,  and  fend- 
eth  rain  on  the  jufl  and  on  the  unjufi  e.  As  if  he 
had  faid,  Love  your  enemies,  and  do  good  to 
them  that  ufe  you  ill,  that  you  may  hold  forth  a 
vifible  refemblance  of  God;  that  his  image  in 

T  4  this 

Math.  v.  45. 


(  28o  ) 
VOL.  this  kind  may  appear  and  fhine  in  you;  and  that 
I-  it  may  thereupon  be  made  known  to  all  whofe  chil- 
dren you  are,  and  by  whom  you  are  begotten;  that 
it  may  be  feen,  that  there  is  a  nature  truly  divine 
conveyed  and  tranfmitted  into  you,  and  fo  in- 
wrought into  your  temper  as  to  demonftrate  you 
to  be  the  children  of  God.  Certainly  it  is  the 
glory  of  a  creature  to  refemble  its  Maker;  and 
by  how  much  the  more  it  does  fo,  by  fo  much 
the  more  glorious  is  that  creature.  For  what  is 
the  glory  or  excellency  found  in  the  creature,  but 
the  reflection  and  imprefs  of  the  divine  excellency 
and  glory  ?  And  again,  in  the 

2.  Place  let  it  be  confidered,  that  by  this 
exercife  of  love  to  our  enemies  we  make  our  feJves 
fuperior  to  them,  according  to  the  injunction 
which  is  laid  upon  us  by  the  Apoftle  :  Be  not  ye 
overcome  of  evil,  but  overcome  evil  with  good*. 
The  latter  part  of  the  verfe  we  may  take  notice 
of  by  and  by  *.  All  the  while  that  a  man  can 
continue  and  keep  up  a  fpirit  of  kindnefs,  and  be- 
nignity, and  goodnefs  to  his  enemies,  it  is  plain 
he  is  not  overcome  ;  he  is  upon  the  upper  ground  j 
and  hath  unfpeakabiy  the  better  of  them.  And 
it  is  the  eafieft  and  fureft  defeat  of  malice  that  can 
be  imagined  or  thought  of.  For  it  is  certain  where 
an  ill- minded,  mifchievous  perfon  doth  bend  and 
fet  himfelf  againft  fuch  a  one  as  you,  he  will  not 
only  fet  himfelf  to  hurt  you  but  to  vex  you.  It  is 
not  only  your  hurt  that  he  aims  at,  but  he  would 
difquiet  you,  and   put  your  mind    to   torture. 

So 

f  Rom.  xii.  21.  •*  Seepage  291. 


(    28  I    ) 

So  then  it  is  plain,  let  a  man  have  never  fo  much  Serm, 
hard  ufage  from  another,  if  there  are  manifeft  evi- 
dences that  his  fpirit  finks  not,  but  rather  that  he 
maintains  a  great  fpirit  under  all,  it  retorts  the 
vexation  upon  him  who  defigned  it,  and  he  him- 
felf  alone  is  vexed  who  aimed  at  that  defign. 
Therefore  he  (till  keeps  thefuperiority  in  this  cafe, 
the  temper  of  whofe  fpirit  remains  within  him 
placid,  calm,  and  undifturbed;  free  from  any 
unmanly,  and  mod  of  all  unchriflian  paflions. 

And  it  is  love  which  hath  that  dominion,  that 
it  will  not  let  fuch  impure  and  unbecoming  things 
as  envy,  hatred,  or  malice  come  into  that  ftate, 
which  is  all  made  up  of  goodnefs,  kindnefs,  and 
love.  The  ftrength  of  that  gracious  principle, 
working  with  its  due  vigour,  expels  and  keeps 
them  from  coming  into  the  foul,  or  making 
inroads  there.  And  all  this  while  there  can  be 
no  vexation,  no  difquietude  in  the  fpirit  of  fuch 
a  one.  It  is  fortified,  and  fo  ftrengthened  as  to 
fhut  out  whatever  would  dilturb  and  break  the 
peace  within.  And  fo  he  that  hath  fet  himfelf  a- 
gainft  you  hath  not  his  defign,  becaufe  you  are 
not  overcome  by  him. 

And  to  be  fure  whatever  hand  the  devil  hath 
in  fuch  attempts  he  is  defeated ;  for  he  only  de- 
fires  you  fhould  fin  againft  God,  which  certain- 
ly you  do  when  you  admit  of  any  breach  of  chari- 
ty. He  does  not  care  whether  it  be  well  or  ill 
with  you  in  external  refpefts,  only  as  it  is  a  means 
to  induce  you  to  commit  fin.  So  that  if  he  ftirs 
up  a  quarrel  between  any  one  and  you,  his  defign 

is 


(  282  ) 

V  O  L.  is  to  transfer  it  between  God  and  you ;  and  having 
I.  put  it  into  the  heart  of  any  one  to  be  your  enemy, 
he  would  fain  excite  enmity  in  your  heart  againft 
him  fo  as  to  render  you  God's  enemy.  Thisisthe 
defign  he  wholly  aims  at.  Now  he  is  defeated 
thereof,  when  your  Ipirit  remains  conform  to  the 
law  of  Go  d  in  this  cafe ;  and  you  are  not  confci- 
ous  of  any  evil  temper  of  fpirit  towards  them, 
who  are  in  the  mean  time  working  you  all  the 
mifchief  that  they  can. 

3.  This  temper  of  fpirit  carries  in  it  and  a 
fuitable  deportment  expreffes  an  holy,  great,  and 
generous  independency  upon  external  things. 
For  any  man's  ill  will  to  you,  and  whatfoever  ef- 
fects there  can  be  of  it,  are  all  to  you  external 
things.  Such  a  temper  of  fpirit  then,  I  fay,  mews 
your  independency  upon  all  outward  things,  and 
a  fuperiority  unto  all  external  good  and  evil ;  that 
you  do  not  take  your  felf  to  be  greatly  concerned 
in  matters  that  are  fo  foreign  to  you  as  fuch  a 
man's  ill  will,  or  any  ill  effects  thereof.  For 
whither  can  they  reach  if  you  do  not  betray  your 
felf,  or  be  falfe  to  your  felf?  Fear  not  them  that 
can  kill  the  body  only,  and  after  that  have  no  more 
that  they  can  do  g.  We  are  add  relied  to  there  as 
if  we  were  hardly  to  reckon  the  concernments  of 
the  body  any  part  of  our  own  concerns, 

So  indeed  fome  heathens  have  been  wont 
magnificently  to  fpeak,  reckoning  up  fuch  things 
wherein  good  and  evil  may  be  faid  to  confifl ;  and 
upon  ftating  the  notions  of  the  one,  and  the  other, 

all 

*  Luke  xi  1 .  4. 


(    2«3    ) 

all  the  good  and  evil  things  of  the  body  are  caft  Serm. 

out  of  the  account.  "  For,  fays  one,  do  you  think   XVI. 

44  I  take  my  body  to  be  M  e,  and  this  flefh  to  be 

44  my  felf?"  And  fo  another,  "  They  can  kill 

44  me,  but  they  cannot  hurt  me."     So  when  one 

was  to  be  beaten  to  death  with  hammers  and  axes, 

he  cried  out,  44  Strike  on !  thou  mayeft  break  in 

.'  pieces  this  veffel  of  Anaxarchus,  buthim  himfelf 

44  thou  can?ft  not  touch. ?'    And  another  difcourf- 

ing  upon  that  queftion,  An  Injuria  fit  referenda  ? 

denies    it   peremptorily,  and    reafons  againft  it 

moll  ftrongly.  u  A  good  man,  fays  he,  is   nei- 

44  ther  capable  of  being  affected  with  injury,  nor 

44  of  affecting  any  one  with  it.     Injuries  can  pro- 

44  perly  have  place  only  among  ill  men,  who  are 

44  upon   that  account  offenders  and  breakers  of ' 

*'  laws.     But  among  good  men  there  is  no  one 

44  that  can  do  an  injury  becaufe  he  hath  that  virtue 

44  that  will  not  let  him ;   and  he  cannot  fuffer  in- 

44  jury  neither,  becaufe  his  virtue  keeps  it  off,  fo 

44  as  that  it  cannot  have  accefs  to  his  fpirit.     It 

44  cannot  invade  or  dilturb  his    inward   man. 

44  There  is   nothing  to  be  detracted  or  taken 

44  from  him  by  fuch  an  injury.     For  as  to  exter- 

44  nal  good  he  doth  not  reckon  it  his,  he  cares 

44  not  for  it,  and  fo  parts  with  it  without  lofs." 

Thus  many  of  them  have  talked  at  an  high 
rate,  but  it  is  the  great  concern  of  Chriftians  that 
they  may  feel  in  themfelves  what  may  anfwer  the 
import  of  fuch  expreflions ;  and,  as  one  faid, 
44  Live  rather  than  talk  great  things."  And  cer- 
tainly it  is  a  great  thing  when  the  temper  of  a 

man's 


(  2«4) 
VOL.  man's  fpirit  is  fuch,  as  that  in  all  his  courfe  he 
I.  mall  difcover  an  independency  upon  externals  ; 
foas  to  hold  it  forth  that  he  is  little  concerned  with, 
or  moved  by  any  kind  of  good  and  evil  as  can 
only  reach  the  outward  man,  which  ends  with  his 
life,  and  will  fhortly  be  as  if  it  had  never  been. 

Such  a  temper  of  fpirit  as  this  is  will  foon 
keep  a  man  out  of  the  reach  of  this  lower,  and 
more  troublefome  fphere.  He  is  above,  liveth 
in  another  world,  in  another  region.  His  mind 
and  fpirit  is  not  within  the  reach  of  ftorms  and 
tempefts,  but  is  above  that  region  which  is  liable 
to  the  flroke  of  fuch  things ;  and  fo  he  continu- 
ally keeps  the  pofTeffion  of  his  own  foul.  It  is  a 
dominion  over  himfelf,  a  dominion  in  himfelf, 
the  peace  and  tranquillity  of  reafon  that  fuch  a 
man  injoys.  Thus  fays  our  Saviour,  In  your  pa- 
tience pojfefs  ye  your  fouls*1.  That  is  a  thing  not 
very  remote  and  alien  from  that  temper  of  fpirit 
that  we  are  fpeaking  of.  For  what  think  we  pa- 
tience is?  It  is  not  a  mere  fturdinefs  of  fpirit,  a 
ftoutnefs  by  which  we  are  able  to  indure  what- 
ever comes  ;  but  it  is  that  fweet  and  pleafant  tran- 
quillity, that  repofe  of  reft  and  fpirit,  by  which 
it  remains  undifturbed  whatever  evils  fall  out  to 
be  our  lot  in  this  evil  world.  It  is  not  merely  to 
be  able  to  bear,  but  to  bear  well ;  to  bear  becom- 
ingly and  with  a  compofed  and  quiet  temper  of 
mind,  which  admits  no  ill  impreflion  or  refent- 
ments  under  what  it  happens  to  be  our  lot  to 
bear. 

So 

h  Luke  xxi.   19, 


(  285  ) 
S  o  it  falls  in  with  love,  and  is  animated  by  it.  S  e  r  m. 
Love  is  the  life  and  foul  of  it.     Patience  towards    XVI. 
him  by  whom  I  fuffer  evil,  is  influenced  by  love  to 
him;  and  then  that  evil  which  I  fuffer  by  him,  figni- 
fies  nothing.     And  it  is  by  this  I  poffefs  my  own 
foul;  otherwife,  I  am  not  matter  of  my  felf,  but 
am  an  impotent  (lave  to  this  or  that  paffion,  raif- 
ed  and  ftirred  up  in  me  by  this  or  that  outward 
affliction.     And  thus  I  betray  my  felf  to  an  inju- 
ry, which  otherwife  could  not  hurt  or  touch  me. 
And  again 

4.  It  is  further  to  be  confidered  that  the  per- 
fon  that  maligns  me,  or  fuppofe  them  to  be  many 
that  do  fo,  they  may  yet  have  many  excellencies, 
and  on  other  accounts  may  be  very  worthy  perfons. 
And  it  would  be  an  ufeful  confideration,  to  keep 
and  preferve  a  good  temper  of  fpirit  in  us,  and  to 
quicken  love  to  its  due  exercife,  if  we  would  turn 
ofF  our  eye  from  that  one  particular  thing,  the  ill 
will  they  bear  to  us,  and  look  upon  the  many 
things  that  are  good  and  commendable  befides^ 
And  whatever  real  goodnefs  there  is,  that  doth 
certainly  challenge  love.  For  what!  do  we  think 
love  is  to  have  its  exercife  no  where,  but  where 
there  is  perfect  goodnefs  ?  Then  are  we  to  love 
no  creature  at  all. 

Wh  at  if  in  that  refpect  we  apprehend  fuch  a 
man  to  be  evil  or  to  do  evil,  who  bears  ill  will 
to  us  or  to  our  way,  and  thofe  who  bear  our  cha- 
racter upon  them;  yet  may  they  not  have  very 
good  things  in  them  befides  ?  Such  may  be  fober, 
prudent,  learned  perfons,  and  ufeful  men  in  the 
world.     And  what!  mull  all  that  good  be  loft 

and 


(  286  ) 

VOL.  and  buried,  only  becaufe  they  have  Come  parties 
I.  Jar  animofity  and  ill  will  to  us  ?  It  is  too  much  to 
take  our  meafure  of  what  is  to  be  loved,  and 
what  not,  by  our  felves  and  by  our  own  intereft  -0 
and  it  would  argue  a  very  private  and  narrow 
fpirit,  that  we  fhould  judge  of  what  is  lovely  and 
commendable,  only  by  what  has  reference  to  us'. 
We  have  no  reafonable  warrant  to  do  fo. 

And  perhaps  it  is  a  difputable  thing  that 
fuch  and  we  differ  in  ;■  and  it  is  not  altogether 
impoffible,  that  they  may  be  in  the  right,  and  we 
in  the  wrong.  And  it  becomes  fuch  perfons  as 
we  are,  confeious  to  our  felves  of  human  frailty, 
not  to  be  too  confident  that  every  man  is  in  the 
wrong  who  oppofeth  himfelf  unto  us.  At  leaft, 
it  would  become  the  modefly  of  Chriftians  to 
fearch  fo  much  the  more,  and  inquire  the  more 
diligently  into  the  matter,  that  they  do  not  a 
double  injury  by  being  oppofite  to  fuch  perfons 
wrongfully  at  firft,  and  then  perfevering  in  its? 
and  letting  an  unworthy,  unfui table  temper  of 
fpirit  obtain  thereupon,  and  take  place  in  them. 

5.  Suppose  we  be  unjuflly  maligned  by 
certain  perfons,  then  we  have* certainly  God  on 
our  fide ;  and  confequently  have  a  very  good  caufe 
if  we  do  not  fpoil  it.  If  fuch  and  fuch  bear  us  ill- 
will,  and  we  on  our  parts  maintain  the  law  of  love 
inviolate,  we  are  well  as  to  the  matter  we  fuffer 
for,  and  we  (hall  be  tolerably  well  as  to  the  man- 
ner of  fuffering  too.  Suppofe  we  fuffer  hard 
things  through  their  ill  will,  this  is  not  lb  much, 
fo  we  do  but  quietly  bear   our  wrong  ;  but  if  we 

mifcarry 


(    2»7    ) 

mifcarry  here,  we  perfectly  fpoil  a  good  caufe.S  erm. 
Whereas  before  we  were  right  as  to  the  matter,  XVI. 
now  as  to  the  manner  of  our  fuffering  under  any 
one's  difpleafure,  we  have  involved  our  felves  in 
guilt,  and  confequently  have  done  fo  much  to 
difobiigeGoD  from  interefting  himfelf  for  us. 
And  certainly  then  we  have  done  very  ill  for  our 
felves. 

6.  I  f  we  do  fuffer  the  difpleafure  and  ill  will 
of  any  unjuftly  with  the  effects  thereof,  and  yet 
keep  up  love  in  our  own  hearts,  thofe  perfons 
who  injure  us,  do  firil  a  great  deal  more  injure 
God.  Therefore  we  have  all  the  reafon  in  the 
world  to  turn  private,  felfifh  anger  upon  that  ac- 
count, into  a  refentment  of  the  indignity  and  of- 
fence done  to  the  common  Ruler  and  Lord  of 
all.  And  certainly  by  how  much  more  the  exer- 
cife  of  our  fpirits  worketh  out  towards  him,  his 
interefts  and  concernments ;  fo  much  the  lefs  mall 
we  find  our  felves  prejudiced  in  our  own  fpirits, 
by  what  does  more  directly  tend  to  us,  and  hath 
an  afpect  that  way.  We  mail  lefs  confider  that  he 
hath  inj  ured  us,  and  fo  be  lefs  tempted  to  render 
ill  for  ill,  and  hatred  for  hatred.  He  hath  injur- 
ed him  that  made  him  as  well  as  us,  which  is  a 
fuperior  thing  and  a  greater  crime.  And  there- 
.  fore  that  anger  which  turned  the  other  way  before? 
ought  to  turn  againil  the  difhonour  that  is  done 
thereby  to  God,  and  into  pity  of  the  offender, 
upon  the  account  of  the  anger  of  G  o  d  incurred 
thereupon.  And  it  ought  to  beconfidered  further, 

7.  That  if  any  fuch  do  never  fo  unjuftly 
malign  us,  and  therein   wrong  us,  they  wrong 

themfelves 


(  288  ) 
VOL.  themfelves  much  more.  That  would  be  a  great 
I.  allay  to  our  paflion  to  confider  they  flightly  hurt 
us,  but  greatly  hurt  themfelves.  They  are  more 
injurious  to  themfelves,  than  to  thofe  they  defign 
hurt  unto.  They  do  us  but  fome  external  injury, 
but  they  wound  themfelves  to  the  heart  and  foul. 
Sure  then  there  ought  to  be  that  love  in  us,  which 
mould  work  pity  in  us  upon  that  account.  Nay 
further, 

8.  We  ought  to  confider  that  if  they  have 
wronged  us,  we  have  at  one  time  and  in  one  way 
or  other  wronged  ourfelves  worfe.  We  have  done 
our  felves  more  wrong,  than  all  the  men  in  the 
world  or  the  devils  in  hell  could  ever  have  effect- 
ed againfl  us,  with  their  combined  powers.  If 
we  have  long  lived  in  this  world  ftrangers  to  Go  d, 
wandering  from  him  who  is  our  life :  if  we  have 
lived  in  impenitence,  difobedience,  and  rebellion 
to  him,  and  ftrangers  to  his  converfe ;  we  have 
then  infinitely  more  wronged  our  felves,  I  fay, 
than  men  or  devils  can  poffibly  do.  And  yet  we 
can  tell  how  to  love  our  felves  for  all  that.  Why 
then  fhal!  we  not  know  how  to  love  them  who  do 
us  unfpeakably  lefs  wrong,  and  are  in  no  pof- 
fibility  of  being  fo  prejudicial  to  us  as  we  are  to 
our  felves  ?  We  can  be  indulgent  to  our  felves, 
who  have  done  more  wrong  and  hurt;  why  not 
to  them,  who  have  done  us  lefs  ? 

9.  W  e  mail  do  our  felves  a  great  deal  more 
wrong  than  it  is  poffible  for  them  to  do  us,  if  we 
requite  them  with  ill  will,  and  do  not  maintain 
the  law  of  love  inviolate  to  them.     We  fhall  do 

our 


(  289  ) 

our  felves  a  greater  injury  than  they  can  make  usSerm. 
fuffer,  though  it  were  in  their  power  to-do  as  XVI. 
much  as  one  creature  can  do  to  another.  For 
they  can  but  hurt  us  externally,  unlefs  it  be  our 
own  fault  j  but  we  hurt  our  felves  internally,  if 
there  be  any  unbecoming  paflion  working  or  ra- 
ging within.  And  what  reafon  is  there,  becaufe 
one  giveth  me  a  light  fcratch,  that  I  muft  there- 
fore give  my  felf  a  mortal  (tab?  And  yet  further 
confider, 

10.  That  whatfoever  exercife  our  love  fhall 
have  in  this  kind  it  will  rebound  upon  our  felves, 
and  turn  to  our  own  great  advantage.  For,  in 
the  nrft  place,  we  fhall  have  prefent  peace  and 
tranquillity  within,  which  is  a  great  reward;  and 
we  fhall  be  alfo  intitled  unto  that  reward  which  is 
future,  as  all  fincere  obedience  is  by  the  law  of 
God  and  the  Redeemer. 

(i)  There  is  a  great  reward  in  this  tem- 
per of fpirit  which  it  carries  in  it  felf.  For  do  but 
confider  what  it  is  plain  the  law  of  Chrift  requires 
in  this  cafe.  Blefs  them  that  citrfe  you,  do  good  to 
them  that  hate  you,  pray  for  them  that  defpitefully 
ufe  you,  and  perfccute  you1.  Let  us  allow  our 
felves  to  paufe  here  a  little.  What  advantage  ,is 
there  in  this  temper  of  fpirit,  whereby  a  man 
without  forcing,  or  {training  the  habitual  frame 
thereof,  defires  the  fulnefs  of  all  good  to  them, 
who  perhaps  rafhly  or  injurioufly  wifli  all  harm  to 
him!  Certainly  the  very  fenfe  of '  thofe  words, 
Blefs  them  that  curfe you,  if  they  were  buttranf- 

Vol.I.  U  ferred 

*  Math.  v.  44. 


(  290  ) 

V  O  L.  ferred  into  and  impreffcd  upon  our  fouls,  is  of 
I-  unfpeakably  more  worth  than  all  the  wealth  of 
both  the  Indies.  For  a  man  to  bear  that  temper  of 
foul  in  himfelf,  and  to  be  able  on  reflection  to 
conclude,  though  he  be  aflaulted  on  all  fides  by  the 
urijuft  difpleafure  of  men,  that  there  are  yet  no 
other  but  good  propenfions  of  kindnefs  and  mer- 
cy, tendernefs  and  companion,  and  a  readinefs 
to  do  them  all  the  good  he  can,  as  foon  as  ever 
he  has  an  opportunity;  the  pleafantnefs  of  fuch  a 
temper,  if  known  and  experienced,  no  one  would 
change  for  the  greateft  advantage  this  world  could 
afford  him.  How  happy  is  it  to  be  able  to  fay 
with  the  Apoftle,  Being  reviled,  we  blefs;  being  per- 
fected, we  fuffer  it ;  being  defamed,  we  intreat k. 
As  if  he  had  faid,  he  that  looks  into  our  ways, 
nay  into  our  breatts,  mall  be  able  to  difcern  no- 
thing but  calmnefs  there ;  even  an  undifturbed 
compofure  of  fpirit,  and  benignity  towards  them 
who  are  full  of  malignity  to  us.     And 

(2)  This  is  that  temper  of  fpirit  alfo  to 
which  the  bleffed  God  hath  particularly  promif- 
eda  reward.  If  i bine  enemy  be  hungry,  give  him 
bread  to  eat ;  and  if  he  be  thirfty,  give  him  water 
to  drink  :  for  thou  fhalt  heap  coals  of  fire  upon  his 
head,  and  the  Lord  Jhall  reward  thee  \  It  may  be 
the  perfon  himfelf  will  not  reward  thee  for  fo 
much  good  done  to  him.  Concern  not  thy  felf 
for  that;  if  he  will  not,  God  will.  The  Lord 
will  reward  thee  for  all  that  good  which  thou  haft 
done,  in  lieu  of  the  evil  which  he  has  done  to 
thee.     And  I  add,  Lastly, 

*  1  Cor.  iv.  12, 13.  *  ftov,  xxv,  22,  23,  Rom,  xn.  20. 


(  291   ) 

L  a  s  t  l  y,  In  this  way  you  may  quite  conquer  Serm. 
him  at  lad,  to  whom  you  exercife  love  to  that  XVI. 
height.  And  how  glorious  a  conqueft  is  this ! 
The  Apoftle  fays  in  the  forementioned  place,  which 
is  quoted  from  the  Proverbs,  that  you  fhall  by 
this  means,  (by  returning  good  for  evil)  heap  coals 
of  fire  upon  his  head.  I  know  there  is  a  controver- 
fy  about  thefe  words  ;  fome  underftand  them  in  a 
good,  others  in  an  evil  fenfe.  Some  fay  thereby  is 
meant,  that  you  mail  ingage  God  on  your  fide, 
and  his  wrath  and  vengeance  fhall  vindicate  your 
quarrel.  Others  think  that  we  may  underftand  by 
coals  of  fire,  the  melting  warmth  of  love;  which 
will  diflblve  and  mollify  the  obdurate,  malicious 
fpirit  of  the  unjuft  adverfary.  And  I  for  my  part 
make  little  doubt  but  that  is  the  meaning,  and 
I  am  the  more  induced  to  believe  it  from  what 
we  find  conioined  in  both  thefe  Scriptures.  It  is 
in  the  Proverbs,  The  Lord  jhall  reward  thee,  as 
one  that  haft  been  a  fubordinate  benefactor  to  him- 
felf ;  who  doth  good  to  thofe,  who  carry  it  very 
ill  towards  him.  Buc  to  this  paffage  quoted  by 
the  Apoftle  is  fubjoined  this  exhortation;  Be  not 
overcome  with  evil,  but  overcome  evil  with  good  m. 
Your  goodnefs  makes  you  glorious  conquerors, 
and  will  melt  down  your  enemy,  and  fubdue  him 
to  you  at  the  long  run. 

And-  there  is  no  way  wherein  we  can  contri- 
bute fo  much    to  the  accomplifhment  of  God's 
promife,  to  wit,  If  a  man* s  ways  pleafe  the  Lord, 
he  will  make  his  enemies  be  at  peace  with  him  n. 
U  2  And 

m  Rom.  xii.  21,  n  Prov..   xvi.  7. 


(  292  ) 
VOL.  And  we  have  the  mod  reafon  (though  we  are  not 
to  limit  God  as  to  the  time  or  method  of  work- 
ing things)  to  promife  our  felves  an  happy  ilTue 
and  fuccefs  this  way,  that  is,  to  make  our  enemies 
at  peace  with  us;  when  we  in  our  whole  deport- 
ment exprefs  and  hold  forth  nothing  but  benig- 
nity, kindnefs,  and  fweetnefs  to  them,  how- 
ever harm  in  their  words  and  actions  they  are 
to  us. 

A  n  d  we  ought  to  bethink  our  felves  too 
(with  which  I  fhall  conclude)  that  let  us  be  put  to 
forgive  them  never  fo  much,  God  has  forgiven 
us  more.  It  is  impoflible  they  mould  ever  offend 
us  fo  much  as  we  have  tranfgrefied  againlt  him. 
Therefore  let  us  not  grudge  to  extend  our  love 
to  our  enemies,  for  if  Go  d  had  not  done  fo  to 
us,  what  had  become  of  us  ?  Miferabie  creatures 
had  we  been  !  When  we  were  enemies  Chrift  died 
for  us.  It  was  for  enemies  he  laid  down  his  life, 
and  expofed  himfelf  to  thofe  cruel  fufferings  which 
he  underwent.  And  when  we  expect  eternal  life 
by  him,  who  hath  done  fo  much  for  enemies  ; 
will  we  not  at  his  word,  and  upon  the  obligation 
of  his  own  law,  conform  our  fpirits  and  practice 
to  our  utmoft  herein  ?  For  it  is  impoflible  we  can 
have  any  enemies  fo  injurious  to  us,  as  we  have 
been  to  Chrift;  all  which  injury  and  wrong  he  is 
yet  willing  to  bury  in  everlafting  oblivion. 


SERM, 


(  293  ) 

SERMON   XVII. 

Preached  December  13,  1676. 

1  John  iv.  20. 

He  that  loveth  not  his  Brother,  whom  he 

hath  feen ;  how  can  he  love  God,  whom 
he  hath  not  feen  ? 

TH  E  truth  which  we  have  more  lately- 
handled  from  thefe  words  is  this; 
That  their  pretence  to  the  love  of  G  o  d 
is  both  falfe  and  abfurd,  who  do  not  conjoin  with 
it  love  to  their  brother. 

W  e  have  infifted  a  little  upon  this  doctrine, 
and  have  made  fome  progrefs  in  the  ufe,  which 
was  mainly  intended  to  be  this :  namely  to  ani- 
madvert upon  the  common  practice  of  the  world  ; 
and  efpecially  to  put  us  upon  animadverting  on 
our  own  practice,  wherein  it  is  contrary  to  the 
law  of  that  love,  which  we  are  required  to  exer- 
cife  towards  our  brethren,  confidered  as  men, 
and  as  Chriftians.     We  have  already  in  the 

First  place,  fhewn  and  complained  that 
there  is  but  little  of  that  love  which  ought  to  be 
exercifed  to  men,  as  men,  and  we  have  particu- 
larly fpoken  to  two  cafes,  wherein  many  would 
plead  an  exemption ;  namely  the  cafe  of  thofe 

U  3  who 


(  294  ) 
VOL.  who  are  profligately  wicked,  and  of  thofe  who 
I-  are  their  particular  enemies :  And  we  have  fhewed 
you  how  reafonable  and  neceflary  it  is  that  love 
fhould  be  exercifed  to  them  as  men,  notwith- 
ftanding  either  of  thefe  circumftances.  We  are 
now  to  fpeak 

Secondly,  According  to  the  other  and 
more  retrained  notion  of  Brother,  to  that  love 
which  we  mould  have  for  one  another  as 
Chriftians ;  or  which  mould  be  generally  exer- 
cifed by  us  upon  a  Chriftian  account.  And  is  it 
not  worth  our  while  to  take  notice,  how  the  law 
of  fuch  love  is  mod  commonly  violated  among 
them  who  bear  the  Chriftian  name,  and  to  give 
inftances  hereof?  We  will  do  this  in  two  kinds. 
That  is,  we  fhall  give  you  both  privative  and 
pofuive  inftances,  and  let  you  fee  by  both,  how 
the  law  of  love  is  too  frequently  broken  and  in- 
trenched upon,  even  as  if  it  were  not  a  facred 
thing. 


O' 


I.  We  mall  give  you  fome  privative  inftances 
of  this,  wherein  perfons  appear  not  to  do  what 
the  law  of  love  doth  require.     As 

i.  When  the  object  of  this  love  is  miftaken  ; 
that  is,  either  ftated  with  too  much  latitude,  or 
tlk  is  too  much  narrowed  and  limited. 

(i)  I  Say  when  it  is  ftated  too  largely,  and 
men  do  give  exorbitant  meafures  of  Chriftianity. 
There  is  a  love  to  be  exercifed  to  all,  as  you  have 
heard  before  j  but  there  is,  many  times,  a  very 
unwarrantable  extenfion  of  the  notion  of  Chri- 
ftianity 


(  295  ) 

itianity.  There  is  fo  manifeftly,  when  perfons  Serm. 
think  the  very  alTumed  name  it  felf  a  criterion  XVII. 
enough  ofa  Chriftian,  and  fo  would  llretch  that 
which  is  peculiarly  Chriftian  Jove  to  a  propor- 
tionable latitude.  As  very  often  the  Chriftian 
name  is  alTumed,  and  taken  on  by  fuch  perfons 
as  underftand  not,  nor  believe  any  more  of  the  - 
Chriftian  religion  fhan  mere  Pagans.  As  to  them 
it  is  by  mere  hap  that  ever  that  name  comes  upon 
them.  As  if  it  were  enough  to  make  a  Chriftian, 
only  to  live  on  fuch  or  fuch  a  turf ;  or  as  if  be- 
caufe  they  think  it  fit  and  convenient  to  call 
themfelves  Chriftians,  therefore  they  muft  be  ac- 
counted as  fuch ;  and  under  that  confideration  be 
owned,  refpecled,  and  loved,  as  fuch  without 
any  difference,  though  all  their  practices  hold 
forth  nothing  lefs  than  a  perpetual  avowed  hof- 
tility  unto  Chrift,  as  it  is  with  too  many  others. 
I  Would  indeed  allow  to  that  profeftion  as 
much  of  refpefr,  as  can,  with  any  appearance  of 
juftice,  be  underftood  duly  to  belong  to  a  name  5 
and  fuch  are  to  be  loved  fuitably  to  the  ftate  and 
condition  they  are  in.  But  totally  to  miftake 
their  ftate  and  condition,  and  then  to  exercife 
love  to  them  without  difcrimination  according  to 
that  miftake,  certainly  there  L  a  great  injury  done 
in  this  cafe  :  efpecially  where  the  cafe  is  fo  very 
apparent,  that  perfons  more  fignificantly  mew 
themfelves  what  they  are  by  what  they  do,  than 
can  be  known  by  what  they  are  called.  And 
then, 

U  4  (2; 


( 296) 

(2)  When  the  notion  of  Chriftianity  is  too 
much  narrowed  and  reftrained,  or  of  thofe 
whom  we  are  to  account  and  love  as  Chriftians. 
The  whole  Chriftian  fraternity  is  confined  by  fome 
to  thofe  of  their  own  party,  or  particular  way  and 
perfuafion  in  refpect  of  fome  little  things,  alto- 
gether extra-efiential  and  circumftantial  only  to 
religion.  And  To  Chriftian  love  comes  to  be  con- 
fined to,  and  is  exercifed  only  within  this  little 
circle.  This  is  a  very  great  injury  on  the  other 
hand  ;  and  the  fame  thing  in  effect  as  to  fay,  Lo, 
here  is  Chrift,  and  there  he  is;  yea,  it  is  to  fay 
exclufively  here  he  is,  and  no  where  elfe!  And 
it  is  as  great  a  fault  to  fay  he  is  not  where  indeed 
he  is,  as  to  fay  he  is  where  he  is  not.  Love  to 
Chriftians,  as  Chriftians,  furely  ought  to  run  a 
larger  courfe.     And  again, 

2.  W  h  e  n  the  principle  of  love  doth  languifh. 
Suppofe  the  object  of  it  to  be  ftated  never  fo 
rightly,  without  any  error  or  miftake,  the  lan- 
guor and  decay  of  the  principle  does  every  whit 
as  much  intrench  upon  the  law  of  love,  and  is  a 
more  injurious  violation  of  it,  than  a,miftaking 
the  object.  When  love  fo  exceedingly  fails  a. 
mong  Chriftians  as  fuch,  that  upon  reflection  it 
is  hardly  to  be  known  whether  any  fuch  thing  be 
alive  or  at  work  or  no;  when,  I  fay,  our  love 
fo  waxes  cold,  it  is,  as  our  Saviour  intimates,  a 
time  of  great  iniquity.  And  it  is  plain  he  means 
it  of  that  love  that  ought  to  have  its  exercife  to 
Chriftians,  fellow  Chriftians,  and  not  merely  of 
love  to  himfelf.     For  in  the  context  you  will  find 

him 


(  297  ) 

him  fpeaking  of  perfons  betraying   one  another  ;Serm, 
and  hating  one  another ;  and  then  he  adds,  Be-  XVII. 
caufe  iniquity  Jhall  abound,  the  love  of  many  Jhall ' 
wax  cold a.     And  indeed  the  caufe  is  very  mani- 
feft  and   obvious  to  be  from  thence,  from    the 
abounding  of  iniquity. 

PI  e  that  loveth  a  Chriftian  as  a  Chriftian,  mud 
be  underflood  to  love  Chriftianity  it  felf  propor- 
tionably  more.  That  which  makes  a  thing fuch,  is 
more  fuch  ;  that  which  makes  a  perfon  lovely,  is 
more  lovely.  To  love  Chriftians  as  Chriftians,  is 
to  love  their  religion.  But  now,  when  once  the 
iniquities  of  the  times  abound,  many  who  loved 
profeffors  before  grow  cool  in  their  love.  It  was 
taken  up  for  their  conveniency,  and  it  is  laid 
down  for  their  conveniency,  according  as  may 
beft  ferve  their  turn. 

Now  this  coldnefs  of  love  among  Chriftians 
confidered  as  fuch  is  a  dreadful  token,  how  little 
and  flight  an  account  foever  is  made  of  it.  The 
law  of  love  doth  not  only  fay,  Love  your  brother 
or  one  another ;  but  with  a  -pure  heart  fervently  h. 
And  it  is  not  a  little  that  is  contributed  to  the 
life  and  vigour  of  religion  it  felf,  by  the  vigour 
and  lively  exercife  of  this  love.  Therefore  this 
great  duty  is  recommended  upon  this  very  account, 
and  with  this  defign  that  our  hearts  may  be 
eftabliffyed  in  holinefs.  The  Lord  make  you  to 
increafe  and  abound  in  love  one  towards  another^ 
and  towards  all  men,  even  as  we  do  towards  you  ; 
to  the  end  he  may  ejlablifh  your  hearts  unblameable 

•   in 
•  Matth.xxiv.  12.        b  i  Pet.  i.  22. 


(  *9*) 

VOL. in  bolinefs  before  God  even  our  Father \  at  the 
*•       coming  of  our  Lord  Jefus  Chrift  zvith  all  his  faints c. 

3.  A  n  unaptnefs  to  take  care  of  avoiding  of- 
fences among  Chriftians  is  another  breach  or  this 
fame  law  of  love.  Too  many  Jay  no  reftraints 
upon  their  fpirits  in  this  matter  at  all,  or  have 
no  confideration  of  the  cafe;  neverfaying,  "  Shall 
"  I  offend  by  this  or  that,  or  mail  I  not?"  And 
others  are  as  faulty  in  being  apt  to  take  offence, 
where  the  matter  carries  none  in  it.  They  are 
tefty,  froward,  and  captious,  fo  that  no  one 
knoweth  how  to  converfe  with  them,  or  careth 
to  have  to  do  with  them,  or  to  be  of  their  fociety. 
And  again, 

4.  T  h  a  t  I  may  haften  through  many  things, 
which  I  would  at  this  time  fay  to  you  in  the  clofe 
of  all  this  long  difcourfe,  a  very  great  difficulty 
either  to  give  or  receive  fatisfaction,  is  very  un- 
fukable  to  the  Jove  of  our  brother. 

To  give  fatisfaction :  how  are  the  fpirits  of 
many  ftraitened  and  bound  up  in  this  cafe,  by 
their  own  pride  and  felf-conceit,  and  the  great 
opinion  which  they  have  of  themfelves!  As  if  it 
were  a  far  greater  reflection  to  fay,  "  Sir,  I 
"  have  done  wrong  5"  than  it  is  to  do  another 
wrong.  Or  that  men  mud  needs  give  out  them- 
felves to  be  of  fomething  above  a  mortal  human 
race,  that  it  is  impoffible  they  mould  ever  have 
offended,  or  ever  do  amifs.  How  great  mif- ' 
chiefs  would  one  fuch  word  as  this  fometimes 
prevent,  among  thofe  with  whom  we  have  a  fa- 
miliar 

c  1  Theff.  in,  12,  13; 


(  299  ) 

miliar  converfe,  u  Sir,  I  confefs  I  have  not  done  Serm. 
"  well  in  fuch  a  thing,  pray  pafs  it  by  !"  That  XVII. 
great  precept  of  confelTing  our  faults  to  one  ano- 
ther, an'd  praying  for  others  d,  how  is  it  quite 
thrown  out  of  doors  now-a-days !  how  rare  in- 
ftances  are  there  of  any  fuch  kind  of  practice ! 

And  there  is  as  great  an  unaptnefs  on  the 
other  hand  to  receive  fatisfaction.  Perfons  infiffc 
highly  upon  the  wrong,  and  cannot  abate  fo 
much  as  one  punctilio.  Such  things  as  forbear- 
ance and  forgivenefs,  where  there  is  an  offence 
and  wrong  done,  how  little  do  they  obtain  in 
common  practice  in  our  time!  And  it  is  amazing 
to  think  that  the  moving  inforcements  which  we 
have  in  fcripture  of  that  one  thing,  mould  fig- 
nify  Co  little  among  us.  Forgive  ye  one  another 
the  trefpaffes  that  ye  commit  oneagainft  another, 
even  as  God  for  Chrift's  fake  freely  forgave  us. 
Oh  what!  mould  not  fuch  a  confideration  as  that 
is  prevail  with  Chriftian  hearts  to  forgive,  when 
it  is  confidered  how  freely  God  for  Chrift's 
fake  is  faid  to  forgive  us  ?  Be  kind  to  one  another, 
tender  hearted,  forgiving  one  another,  even  as 
God  for  Chrift's  fake  hath  forgiven  you e.  And 
again, 

5.  A  Mutual  fhynefs  v. /id  ftrangenefs  to 
one  another,  without  a  fufficient  caufe,  is  alfo 
unfuitable  to  this  brotherly  love.  Many  Chri- 
ftian friends  grow  of  a  fudden  ftrangers  to  one 
another,  and  no  one  can  tell  how  or  whence  it 
fhould  be.     It  may  be  the  perfon  that  is  paffive 

in 
?  Jam.v.  16.        *  Eph.  iv.  32.    Col.  1x1.  12,  13. 


I 

(  300  ) 

VO  L.  in  the  cafe  is  altogether  at  a  lofs  to  account  for  it. 
For  a  long  while  he  obferves  fuch  a  one  to  grow 
a  ftranger  to  him,  and  he  cannot  devife  what 
fhould  be  the  reafon,  or  whence  it  mould  pro- 
ceed, but  upon  a  furmife.  As  if  it  were  fo  great 
a  difficulty  to  afk  a  perfon  the  queftion,  Is  it  fo  ? 
or  if  fo,  were  it  well?  but  inftead  of  this,  afie- 
nation  mud  be  the  next  thing,  the  firft  thing 
done  without  any"  more  ado. 

How  intolerable  is  this  among  Chriftians ! 
And  furely  if  we  fhould  live  to  fee  a  day  where- 
in the  Chriftian  community  fhould  be  fcattered, 
and  Ave  tofTed  and  driven  to  and  fro,  it  may  be 
it  would  be  a  grateful  fight  to  meet  fuch  a  man, 
to  fee  fuch  a  face  in  a  wildernefs  or  upon  the 
tops  of  the  mountains,  whom  formerly  we  could 
not  indure.  Cordial  then  perhaps  would  be  the 
embraces  amongft  thcfe  perfons,  who  almofl 
mortally  hated  one  another  before.  We  have 
re, ion  to  pray  to  God,  that  fuch  diftempers  of 
mind  among  us  be  not  thought  fit  to  be  cured  by 
fuch  means. 

6.  Another  inftance  is  neglect  of  mutual 
admonition  and  exhortation  among  Chriftians, 
concerning  known  fins  or  manifefl  neglects  of 
duties.  We  know  that  this  is  frequently  pref- 
fed  in  Scripture,  and  the  charge  and  weight  of 
it  is  laid  upon  our  love.  Yea  to  neglect  this  is 
an  interpretative  hatred.  Thou  Jloalt  not  hate 
thy  brother  in  thine  hearty  thou  Jhalt  in  any  wife 
rebuke  thy  'neighbour *  and  not  fujferjin  upon  him f. 

How 
f  Levit.  xix.  iy. 


(  301  ) 

How  often  are  we  called  upon  to  exhort  and  ad- Serm," 
monifh  one  another?  Exhort  one  another  daily  XVII. 
while  it  is  called,  To-day  -,  left  any  of  you  be 
hardened  through  the  deceitfulnefs  of  fin  g.  And 
how  ftrange  a  thing  is  it,  that  any  fhould  take 
upon  them  to  pafs  over  fuch  commands  as  thefe, 
as  if  they  were  reve/fed,  as  if  they  were  repealed, 
as  if  fuch  laws  were  abolifhed  !  Do  we  take  upon 
ourfelves  arbitrarily,  and  at  our  own  pleafure  to 
abolifh  the  bible  ?  or  to  abandon  in  our  practice 
things  as  plainly  preffed  upon  us,  as  any  thing  in 
the  world  can  be  ?  And  how  little  is  it  confidered 
how  great  a  fhare  fuch  perfons  as  neglect  this 
duty  of  admonition,  hath  in  the  mifcarriages  of 
fuch  as  they  converfe  with  ?  How  much  do  they 
partake  of  their  fins !  "  Such  a  man  would  have 
"  been  a  more  reformed  man,  lefs  paffionate, 
ec  more  orderly  in  his  family,  not  fo  light  and 
"  vain,  if  I  had  but,  when  occafion  was  offered 
li  to  me,  dropt  a  feafonable  word  to  him."  And 
fo  inflead  of  having  the  benefit  of  Chriftian  fo- 
ciety,  and  partaking  the  fruits  of  one  another's 
graces,  we  partake  of  one  another's  fins,  and 
fhare  the  guilt  with  them.  That  is  a  fad  part  of 
Chriftian  community! 

And,  there  is  many  times  as  much  fault  in  the 
undue  manner  of  reproving,  as  in  the  neglect  of 
the  thing  it  felf;  when  it  is  done  in  fo  proud, 
and  imperious,  and  paffionate  a  way,  as  if  the 
defign  was  not  to  correct  fuch  a  man's  faults,  but 
only  to  vent  my  own  paffion.  Or  while  I  pre- 
tend 

*  Heb.  in.  13, 


(  3°2  ) 
VOL.  tend  to  mend  the  faults  of  another,  I  my  felt 
I.  flialJ  commit  a  greater.  For  k  may  be  the  fault 
in  the  manner  of  reproving,  is  greater  than  the 
matter  which  I  take  upon  me  to  reprove.  But 
when  this  duty  ifiiies  from  love,  and  is  fo  ma- 
naged as  that  it  may  plainly  be  feen  to  be  the 
product  of  love,  then  as  it  4s  in  it  felf  a  great 
duty,  fo  a  great  blefiing  doth  often  accompany 
and  go  along  with  it. 

7.  The  neglect  of  doing  good  and  kind  offi- 
ces for  one  another,  as  occaiion  doth  require  and 
call  for,  is  altogether  unfuitable  to  this  law  of 
love.  For  you  know  how  we  are  charged  and- 
required,  as  we  have  opportunity,  to  do  good 
to  all,  but  efpecially  to  thofe  who  are  of  the  houf- 
hold  of  faith  h.  And  undoubtedly  the  Apoftle, 
ufing  exprefiions  of  fuch  import  as  he  does  there, 
is  not  to  be  underftood  as  if  he  meant  that  this 
kindnefs,  or  doing  good,  was  to  be  confined  to 
the  poor  and  indigent  only,  or  to  neceffitous  per- 
fons ;  though  that  is  one  great  part  of  the  fenfe  : 
It  is  then  to  be  referred  to  thofe  good  offices  we 
mould  do  to  all  who  ftand  in  need  of  our  help, 
though  it  may  be  they  are  not  indigent;  but 
notwithstanding  are  the  objects  of  our  love,  in 
fuch  or  fuch"  a  particular  cafe,  wherein  they  may 
pofiibly  receive  afliftance  from  us.  But  when 
perfons  are  bound  up  in  themfelves,  and  fo  are 
little  capable  of  minding  any  one's  intereft  but 
their  own,  how  greatly  is  love  hereby  fupprefled, 
and  ftifled  in  the  exercife  of  it!  But  befides  thefe 
privative  inftances  II.  W  e 

b  Gal.  vi.  10. 


3°3  ) 

II.  W  e  (hall  give  fome  pofitive  inftances  too  S  e  r  Mi 
of  the  violation  of  this  law  of  love,  and  fo  haften  XVII. 
to  a  clofe.     And 

i.  Hard    thoughts  and  rafh  cenfures  of  one 
another  do  very  little  comport  with  the  love  that 
mould   be   exercifed   towards   brethren.     With 
refpect  to  t^eir  particular  actions,  words   or  ex- 
preffions,  we  are  many  times  gcilty  of  great  in- 
juftice,  and  wrong  is  done  to  this  law  of  love. 
That  is,  when  upon  this  or  that  action  that  we  fee 
done  by   fuch  or  fuch  a  one,  it  may  be  againft 
our  inclination  or  judgement,  we  put  the  worrc 
conftruction  upon  it  that  we  poffibly  can  devife. 
So  in  like  manner  we  are  faulty  when  we  torture 
the  words  of  another,  and  wiredraw  them,  that 
we  may  if  poflible  make  them  fpeak  a  bad  fenfe, 
when  it  may  be  a  much  better   might   be  put 
upon  them.     Perfons  alfo  are  guilty  in  this  re- 
gard, when  they  are  prone  to  load  the  differing 
opinions  of  others  in  fome  fmaller  matters  with 
the  molt  odious,  and  many  times  with  the  moil 
ill-grounded  confequences  ;    putting   them  as  it 
were  into  bears  and  wolves  fkins  (as   fome  did 
the   Chriftians  in  the  primitive  times)  that  they 
may  be  the  more  exquifitely  worried,  and  torn 
all  to  pieces. 

But  the  matter  rifes  many  times  much  higher 
than  this ;  and  men  proceed,  upon  fome  fmall 
matters  of  difference,  to  pafs  cenfures  concerning 
fuch  and  fuch  perfons,  as  to  their  flates  Godward. 
They  fit  in  judgement  upon  their  fouls,  and  pafs 
determinations  concerning  them  in  reference  to 

their 


(  3°4  r 

VOL.  their  very  life  or  death.  And  yet  it  many  times 
I.  fo  happens,  that  fuch  as  contend  for  that  fmall  mat- 
ter of  difference  are  hypocrites,  and  they  that  are 
againft  it  are  hypocrites  alfo.  The  one  party  is  cen- 
fured  and  judged  as  formal,  fuperftitious  hypo- 
crites ;  and  the  other  as  phantaftical,  felf-conceited, 
perverfe  hypocrites:  and  nothing  lefs  than  the 
charge  of  hypocrify  will  ferve  the  turn,  in  this  cafe, 
on  the  one  hand  or  the  other.  So  perfons  arrogate 
to  themfelves  the  peculiar  bufinefs  of  the  Almighty. 
But  Who  art  thou  that  judge  ft  another  man's  fer- 
<vant?  (This  is  fpoken  of  fuch  fmaller  matters  as 
we  are  fpeaking  of)  Why  dqft  thou  judge  thy  bro- 
ther? or  why  doft  thou  fet  at  nought  thy  brother? 
for  we  /hall  all  ft  and  before  the  judgement-feat  of 
Chrift  \  Let  us  therefore  Cas  it  is  afterwards  in- 
culcated and  urged)  follow  after  the  things  which 
make  for  peace,  and  things  wherewith  one  may 
edify  another  k. 

2.  Rash  anger  is  another  pofitive  violation 
of  this  law  of  love:  or  tumultuous  and  infolent 
pafiions,  that  fuddenly  rife  and  ftorm  and  rage 
in  Chriftian  breads  one  againft  another;  many 
times  on  very  fmall  and  little  provocations,  but 
to  that  height  as  no  provocation  can  juftify.  How 
little  is  it  confidered  that  our  Saviour,  in  the  in- 
terpretation which  he  gives  of  the  law  in  his  fer- 
mon  on  the  mount,  does  fo  interpret  the  fixtfe 
Commandment,  Thoujhalt  not  kill,  as  to  make 
anger  againft  our  brother  a  kind  of  murder,  and 
to  bring  it  within  the  compafs  of  that  prohi- 
bition !    Moreover, 

3.  Which 

1  Rom.  xiv.  4, 10.  *  ver.  19. 


(  3°5  ) 

3.  Which  is  a  great  deal  worfe,  inveterate  S  e  r  m. 
grudges  are  alfo  inconliitent  with  that  love  which  XVII. 
we  owe  to  our  Chriftian  brother.  Thefe  ftrike 
at  the  very  root  of  love,  and  tend  to  the  flarving 
and  famiihing  the  principle  it  felf.  Thus  per- 
fons  lay  up  fomething  in  their  minds  again (1  this 
or  that  fellow  Chriftian,  and  there  it  mail  lie, 
corrode,  work  and  fret,  till  it  is  the  occafion  of 
their  doing  him  hurt;  but  it  is  much  more  mif- 
chievous  to  themfelves,  and  turns  to  their  own 
far  greater  hurt  and  damage.  Grudge  not  one 
againft  another,  fays  the  Apoftle,  the  judge  is  at 
the  door  K  An  intimation  that  this  is  a  matter 
that  will  be  brought  before  the  judge.  Here  now 
is  work  for  the  judge  when  he  comes,  that  fuch 
and  fuch  have  allowed  themfelves  to  harbour 
grudges  in  their  hearts,  till  they  are  grown  old 
and  turned  into  rankling  and  fettered  fores  within. 

And  certainly  to  a  truly  Chriftian  Spirit  that 
is  it  felf,  and  in  a  right  frame,  nothing  will  be 
more  agreeable  than  to  fay,  "  I  would  not  for 
a  all  this  world  know  or  experience  any  thin** 
"  as  a  fettled  grudge  in  my  heart  to  any  one 
"  who  or  whatsoever  he  be;  fo  as  to  wifh  that 
"  his  finger  Ihould  ake,  or  that  he  mould  have 
"  the  leaft  harm  or  hurt  upon  my  account,  or 
'*  for  any  difaffedion  he  may  bear  or  exprefs  to 
"  me."  This  now  is  a  truly  Chriftian  fpirit 
But  to  allow  my  felf  to  treafure  up  fuch  things ' 
to  let  them  remain,  {alt a  mente  repofita,  as  it  were) 
againft  fuch  a  man,  is  very  much  againft  this  law 

Vol.   I.  X  of 

1  Jam.  v.  9. 


(  3°6) 

of  love.  He  has  offended  you;  it  may  be  you 
are  as  prone  to  offend  him,  or  to  offend  another. 

It  is  Jittie  confidcred  what  is  the  true,  the 
proper  and  right  notion  of  the  Chriftian  Church, 
or  the  Churches  of  Chrift  in  general.  They 
are  hofpitals,  or  rather  one  great  hofpital  wherein 
there  are  perfons  of  all  forts  under  cure.  There 
is  none  that  is  found,  none  that  is  not  difeafed, 
none  that  hath  not  wounds  and  fores  about  him. 
Now  how  infufferable  infolence  were  it,  that  in 
an  hofpital  of  maimed  and  difeafed  perfons,  one 
fick  or  wounded  man  mould  fay ;  "  Such  a  man's 
"  fores  are  fo  noifome  to  me,  that  I  am  not  able 
"  to  indure  the  being  neighbour  to  him?"  Is  it 
fit  to  talk  thus  in  an  hofpital  where  all  are  fick  ? 
Cannot  fore,  and  wounded  men  indure  one  ano- 
ther, when  they  are  all  therefor  cure?  Indeed  if 
a  perfon  is  ftark  dead,  apparently  ftark  dead, 
it  is  not  fit  he  mould  remain  there  to  be  an  an- 
noyance to  the  reft.     But  further, 

4.  A  Secret  delight  taken  in  the  harm  of 
another  is  yet  worfe  than  the  former.  When 
thofe  that  call  themfelves  Chriftians,  or  to  whom 
that  name  may  belong,  fecretly  pleafe  themfelves 
to  fee  inconveniencies  befall  this  or  that  perfon, 
this,  I  fay,  is  a  horrid  violation  of  the  law  of 
love.  It  is  a  mofl  unnatural  thing  to  rejoice  in 
the  harm  of  another.  In  the  body,  as  the  Apoftle 
intimates  m,  when  one  member  is  fuffering,  all 
the  members  fuffer  with  it.  And  to  delight  in 
the  harm  of  others  is  as  contrary  to  the  fpiritual 

nature, 

a  1  Cor.  xii.  26. 


(  2°7  ) 

nature,  which  is  diffufed   in  the  true  body  ofSERM. 
Chrift:,  as   if  the  head  or   any    other    member  XVII. 
ihould  rejoice  that  the  hand  or  foot  is  put  to 
pain.     And 

5.  Directly  oppofite  to  this,  but  no  lefs 
inconfiftent  with  this  duty  of  loving  our  Chri- 
ftian  brother,  is  envy  at  the  good  of  another. 
When  I  behold  the  good  of  another  with  an  in- 
vidious, difpleafed  eye,  becaufe  fuch  a  man  is 
better  than  I  am;  oris  better  reputed,  or  re- 
ported of;  or  has  better  gifts,  or  parts ;  or  there 
is  more  appearance  of  his  grace ;  and  he  doth 
more  good,  or  has  more  to  do  good  with  :  Thefe 
are  mod  infufferable  things,  moft  directly  con- 
trary to  love. 

6.  Most  of  all  inconfiflent  with  this  duty  is 
hatred.  This  is  dire&ly  contrary  to  it,  and,  in 
the  tendency  of  it,  aims  at  no  lefs.  than  the  de- 
ftruction  of  the  perfon  himfclf.  And  how  fre- 
quently is  the  cafe  fo  even  among  fome  Christians, 
that  nothing  can  fatisfy  them  but  the  deftrucYion 
of  thofe  who  differ  from  them!  Nothing  lefs 
than  their  deftruftion  will  ferve  their  turn. 
This  is  a  thing  fo  common  and  manifeft,  as  if 
it  were  quite  forgotten  that  ever  there  was 
fuch  a  portion  of  Scripture  in  the  Bible  as  this ; 
Whofoever  hateth  his  brother  is  a  murderer,  and  ye 
know  that  no  murderer  hath  eternal  life  abiding  in 
him  ".  And  it  is  yet  worfe,  when  the  very  rea- 
fon  of  that  hatred  is  becaufe  fuch  and  fuch  per- 
fons  are  better  than  themfelves:  as  it  is  with  many 
profane  perfons  that  go  under  the  name  of  Chri- 

X  2  ftians, 

*  1  John  in.  15. 


(  3°S  ..) 
(Hans,  and  yet  hate  Chriftians  all  the  while  for 
Chriftianity's  fakej  for  living  the  Chriftian  life, 
and  obferving  the  precepts  of  their  common  Lord. 
As  Cain  did  his  brother  Abel,  becaufe  his  works 
were  evil,  and  his  brother's  righteous.  To  fhut 
up  all, 

7.  A  n  o  t  h  e  r  pofitive  inftance  of  the  violation 
of  this  law  of  love  to  our  Chriftian  brother  (in  the 
lad  place)  is  bearing  hardly  on  one  another's  con- 
sciences in  matters  of  external  form  relating  to  re- 
ligion. I  fpeak  this  with  refpect  to  private  per- 
ibns,  for  fuch  I  fuppofe  my  hearers  to  be.  That 
is,  when  they  do  in  their  own  minds  wifh,  or 
any  way  within  their  own  compafs  or  capacity  en- 
deavour, that  the  confciences  of  fuch  who  differ 
from  them  may  be  hardly  borne  upon. 

I  t  is  very  true  indeed  that  the  pretence  of  con- 
ference, for  apparent  flagitious  crimes,  is  a  moil 
wicked  and  blafphemous  pretence.  For  that  is 
to  intitle  God  to  my  wickednefs,  or  to  charge  him 
with  it;  in  as  much  as  I  cannot  alledge  confcience 
for  any  tiling,  but  I  muft  in  that  cafe  look  upon 
it,  and  refer  to  it  as  God's  fubftitute  and  vice- 
gerent, and  as  doing  his  part  within  me.  There- 
fore to  pretend  confcience  for  any  thing  that  is  in 
its  own  nature  wicked  and  flagitious,  is  to  call  all 
upon  God  ;  and  to  pretend  that  he  hath  injoined 
me  to  do  fuch  or  fuch  a  wicked  thing.  But  when 
the  difference  is  about  fmall  matters,  which  are  (as 
we  faid  before)  extraeffential  to  religion,  even  by 
common  confent ;  it  is  a  great  violation  of  love 
for  Chriftians  in  this  cafe  to  affect  and  deli  re  to 

have 


(  3°9  ) 

have  thofe  who  diffent   from  them  hardly   dealt Serm, 
withal,  and  their  confciences  grievoufly  impofed  XVII. 
upon  on  this  pretence,  that  they  muft  be,  in  fuch 
forms  and  external  modes  of  religious  worfhip, 
juft  as  themfelves,  or  they  are  not  to  be  indured.  • 

We  do  not  count  it  neceffary  that  it  mould 
be  fo  as  to  the  natural  body.  For  I  look  upon 
matters  of  external  form  in  the  Church,  as  I  do 
upon  the  external  veftments  or  coverings  of  our 
bodies.  Now  we  do  not  think  it  neceffary,  that 
every  member  of  the  natural  body,  mould  have 
a  covering  of  the  fame  fhape,  fize,  and  colour. 
And  if  this  cafe  were  but  confidered  as  it  mould 
be,  and  Chriftian  love  did  but  do  its  part  (ab- 
flraeling  from  what  neceftity  there  may  be  by  an 
authoritative  fanction)  we  mould  not  think  it 
more  neceffary,  that  every  member  in  fuch  a  Chri- 
ftian community  mould  be  cloathed  in  external 
form  alike,  than  that  every  part  of  the  body  mould 
have  the  fame  fort  of  garment;  or,  that  for  con- 
formity's fake,  a  man  ihould  wear  a  cap  on  his 
foot  as  well  as  on  his  head. 

Love,  if  it  might  be  allowed  its  place  and  ex- 
ercife,  would  confider  the  neceffities  of  the  feve- 
ral  members.  Love  to  our  felves,  in  the  natural 
body,  teaches  us  to  do  fo.  Sometimes  it  may  be 
I  have  a  fore  toe  or  an  hurt  ringer,  that  will  not 
indure  a  pinching  fhoe  or  a  ftrait  glove :  Yet  I  do 
not  think  it  neceffary  to  cut  off  that  finger  or  toe, 
or  to  let  it  go  naked  ;  but  I  provide  a  covering 
for  it  that  it  will  bear,  and  that  is  fuitable  to  it. 
Certainly  Chriftian  love  would  lead  us  to  act  in 

Jike 


(  3IQ  ) 

VOL. like  manner  to  the  members  of  the  Chriftian 
I.     body,  if  it  had  but  the  place  and  exercife  that  be- 
longs to  it  and  which  it  claims. 

Therefore  now  to  conclude,  let  it  be  fe- 
rioufly  confidcred  by  us  how  happy  a  world,  and 
how  happy  a  Church  it  would  make,  if  we  could 
but  learn  according  to  what  we  have  heard,  to 
exercife  this  love  to  men  as  men,  and  to  Chriftians 
as  Chriftians.  There  would  then  be  no  conten- 
tion in  the  world,  or  the  Church,  but  only  a 
driving  who  mould  do  the  moft  good,  and  who 
ihould  be  moft  good  and  kind  to  others. 

And  it  is  a  vain  thing  to  hope,  until  the  fpi- 
rk  of  love  revives,  ever  to  fee  good  days.  It  is 
no  external  thing  that  will  do  the  bufinefs.  To 
be  brftught  under  the  fame  form  in  every  punc- 
tilio, in  every  minute  circumftance,  what  would 
that  do?  What  I  fay  would  this  do  if  love  be 
wanting,  which  is  the  life  and  foul  of  all  com- 
munities, efpecially  of  the  Chriftian  community  ? 
Without  this,  the  body  would  hang  together  but 
as  a  rope  of  land.  Love  then  alone  is  the  unitive, 
living  cement,  that  joineth  part  to  part  and  all  to 
the  head.  It  is  this  that  muft  make  Chriftianity 
to  flourifh,  and  the  Chriftian  Church  a  lovely  and 
a  lively  thing ;  a  thing  full  of  lovelinefs,  life  and 
vigour.  And  happy  will  it  be  when  hearts  are 
knit  together  in  love,  and  all  aim  at  the  edifica- 
tion of  one  another,  and  alfo  at  the  good  of  the 
whole  -,  bearing  with  one  another  in  tolerable 
things,  and  labouring  to  redrefs  what  is  intolera- 
ble 


(  3»  ) 

ble  and  not  to  be  borne.     Therefore,  as  we  are  S  e  r  m. 
to  direct  our  prayers  this  way,  fo  let  us  direct  our   XVII. 
practice  alio  amongfl:  ourfelves,  and  all  thofe  with    aY^ 
whom  we  converfe.    And  fo  I  have  done  with  this 
Scripture. 


o 


The  End  of  the  First  Volume. 


t 


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